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BOOK OF BARUCH

ld, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not turned from us. 14 and ye shall read this book which we have sent unto you, to make confession in th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ng of quarrels. it heals emotional wounds and heartbreak, grief, stress, fear, lack of confidence, resentment and anger. rose quartz will keep away nightmares and night-time fears. cleanse and recharge it frequently, especially if the colour begins to fade. smoky quartz this is traditionally associated with removing negative influences on the user. it can promote physical health and galvanise our shadow side, transforming anger and resentment into positive action, rather than leaving us to deny negative feelings or project them on to other people. it is a powerful stone to use when one's survival, either professional or personal, is an issue. smoky quartz also counteracts self-destructive impulses. tiger's eye a brown or red translucent stone (the green and blue versions are cat's, falcon

e up the whole universe and right until elizabethan times people still believed that our nature was influenced by our elemental composition. indeed, jung, the twentieth-century psychoanalyst, used this concept in his personality types, renaming them as earth/sensations, air/thinking, fire/intuition and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusiv

r over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for pastlife work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allow na

ABRAMELIN3

do to appear before him with splendour and magnificence; and what diligence and care would not one 1. in the original qua diem neplaise. the parenthesis is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in fact are but a vanity, a shadow, and vile dust of earth. now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of god who represent the grandeur of the majesty of god. let each one hold for a thing, sure and certain that the grace which the lord granteth unto us in giving us this sacred science by the means and intermediation of his holy angels

ALEE J BOOK OF AIWASS

guides, the gods of olympus, egypt, babylon, etc. we give them masks and this arises from our human need to idolize them- man creates gods in his own image. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standing in a darkened room with a bright halo emanating from behind your head- you point to the shadow cast in front of you and exclaim "i see saint peter. or satan" so the deities we give prayers and thoughts to become part of the tapestry of the universal unconscious and attach themselves to various archetypes, which are impersonal. what i am saying is, archetypes are also a natural conduit to the daemonic resonance we spoke of. and so, when a religious person tells me they prayed to mothe

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

but the general structure is the same. because all bodies, and so all minds, have identical forms (6) yoga means union. in the mind of a pious person, the inferiority complex which accounts for his piety compels him to interpret this emancipation as union with the gaseous vertebrate whom he has invented and called god. on the cloudy vapour of his fears his imagination has thrown a vast distorted shadow of himself, and he is duly terrified; and the more he cringes before it, the more the spectre seems to stoop to crush him. people with these ideas will never get to anywhere but lunatic asylums and churches. it is because of this overwhelming miasma of fear that the whole subject of yoga has become obscure. a perfectly simple problem has been complicated by the most abject ethical and super

i have often known this to happen when i was dictating; my chair was apparently empty. incidentally, this faculty, which i think is exercised, as a rule, unconsciously, may become an actual magical power. 14. it happened to me on one occasion that a very large number of excited people were looking for me with no friendly intentions; but i had a feeling of lightness, of ghostliness, as if i were a shadow moving soundlessly about the street; and in actual fact none of the people who were looking for me gave the slightest indication that they were aware of my presence. there is a curious parallel to this incident in one of the gospels where we read that 'they picked up stones to stone him, but he, passing through the midst of them, went his way' 15. there is another side to this business of p

conclusion was that there could be no reality in any intellectual concept of any kind, that the only reality must lie in direct experience of such a kind that it is beyond the scope of the critical apparatus of our minds. it cannot be subject to the laws of reason; it cannot be found in the fetters of elementary mathematics; only transfinite and irrational conceptions in that subject can possibly shadow forth the truth in some such paradox as the identity of contradictories. we found further that those states of mind which result from the practice of yoga are properly called trances, because they actually transcend the conditions of normal thought. 3. at this point we begin to see an almost insensible drawing together of the path of yoga which is straight (and in a sense arid) with that of

ALEISTER CROWLEY ACROSS THE GULF

; my eyes bulged out. the fiends came closer; drew strength from my weakness, made themselves material bodies, twitched me and spiked me and bit me. i turned on them and struck feebly again and again; but they evaded me easily and their yelling laughter rang like bells in my ears. howbeit i saw that they attacked me only on one side, as if to force me to one path. but i was wise enough to keep my shadow steadily behind me: and they, seeing this, were all the more enraged: i therefore the more obstinate in my course. then they changed their tactics; and made as if to keep me in the course i had chosen; and seeing this, i was confirmed therein. truly with the gods i went! for in a little while i came to a pool of water and a tall palm standing by. i plunder in that cool wave; my strength cam

city; for uniting my consciousness with the gods, i obtained the expansion of that consciousness. is not the kingdom of the dead a mighty kingdom? so i perceived the universe as it were a single point of infinite nothingness yet of infinite extension; and becoming this universe, i became dissolved utterly therein. moreover, my body lifted itself up and rose in the air to a great height beyond the shadow of the earth, and the earth rolled beneath me; yet of all this i knew nothing, for that i was all these things and none of them. moreover i was united with isis the mother of osiris, being yet her brother and her lord. woe, woe to me! for all this was but partial and imperfect; nor did i truly understand that which occurred. only this i knew, that i should return to my city of thebai, and r

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

at make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own necronomicon, received in the middle east in the shadow of the great pyramid of gizeh, and therein is writ not only the beauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the consci

tamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredible. that they should both have be

regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- i

re can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and

e at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azug-bel-ya was no stranger to me than this sight, though the former seemed to melt into m

ALEISTER CROWLEY BOOK OF LIES

entary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there

ommentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of moral and spiritual conditions. book of lies get any book for free on: www.abika.com 82 [85] 38 kappa-epsilon-phi-alpha-lambda-eta lambda-eta lambskin cowan, skidoo! tyle! swear to hele all. this is

ALEISTER CROWLEY CONCERNING DEATH

aginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuch as

ALEISTER CROWLEY LIBER 777

he 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 gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon d

yuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the fine body" to be able to find his way to any desired plane, and operate therein as its ruler. the neophyte of a. a. is examined most strictly in this practice before he is passed to the degree of zelator. in "rising on the planes" one must usually pass clear through the astral to the spiritual. some will be unable to do this. the "fine body" which is good enough to subsist on lower planes, a shadow among shadows, will fail to penetrate the higher strata. it requires a great development of this body, and an intense infusion of the highest spiritual constituents of man, before he can pierce the veils. the constant practice of magick is the best preparation possible. even though the human consciousness fail to reach the goal, the consciousness of the fine body itself may do so, wherefore

t clod whose pain was purposeless; appalled that aimless accident thus trod its agony, that void skies sprawled on the vain sod! all souls eternally exist, each individual, ultimate, perfect- each makes itself a mist of mind and flesh to celebrate with some twin mask their tender tryst insatiate. 229 some drunkards, doting on the dream, despair that it should die, mistake themselves for their own shadow-scheme. one star can summon them to wake to self; star-souls serene that gleam on life's calm lake. that shall end never that began. all things endure because they are. do what thou wilt, for every man and every woman is a star. pan is not dead; he liveth, pan! break down the bar! to man i come, the number of a man my number, lion of light; i am the beast whose law is love. love under will

an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel

imagination at the time of concluding thine invocation. act as taught in liber o, by the light of liber 777. 37 "concerning minor methods adjuvant in the ceremonies- ii "talismanic magic- having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38 "concerning minor methods adjuvant in the ceremonies- iii "rehearsal- it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the "ex

ALEISTER CROWLEY MAGICK WITHOUT TEARS

nothing to cable about to lung peng choung, or himi, or monsalvat. i do forget now and again; though, i am glad to say, not nearly as often as i used to do (as the habit is acquired, it tends to strengthen itself. but often i deliberately omit to do my duty. i do funk it. i do resent it. i do feel that it's too much bother. as i said above, adam qadman is not my middle name. well now, have i any shadow of an excuse? yes, i have, after a fashion; i don't think it good manners to force my idiosyncrasies down people's throats, and i don't want to appear more of an eccentric than i need. it might detract from my personal influence, and so actually harm the work that i am trying to perform "yes, that's all very well, alibi ike; you are exceedingly well know as a scripture-quoting satan, as a p

h the central disk as the source of heat, is unsurpassable) the walls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; b

a (c) by virtue of the secret a magical weapon of incalculable power. you are not "stuck" you can use your astral body well enough: too well, in one way. but i think you need a few more journeys with me: you ought to get on to the stage where the vision results from a definite invocation. do please forget all these vague statements about the "clarification of one's dream-life (meaning what) and "shadow-thinking (meaning what) these speculations are idle, and idleness is poison. in your very next paragraph you give the whole show away "artistically it appeals to me- but not spiritually" you have been spiritually poisoned. what blasphemy more hideous could be penned? what lie so base, so false, so nasty, what so devilish and deadly a doctrine? i feel contaminated by the mere fact of being i

ALEISTER CROWLEY MEDITATION

the dhammapada we read: all that we are from mind results; on mind is founded, built of mind; who acts or speaks with evil thought him doth pain follow sure and blind. so the ox plants his foot, and so the car wheel follows hard behind. all that we are from mind results; on mind is founded, built of mind; who acts or speaks with righteous thought him happiness doth surely find. so failing not the shadow falls for ever in its place assigned. the pantacle is then in a sense identical with the karma or kamma of the magician. the karma of a man is his "ledger" the balance has not been struck and he does not know what it is; he does not even fully know what debts he may have to pay, or what is owed him; nor does he know on what dates even those payments which he anticipates may fall due. a busi

ight, that is, by any partial light that comes from one side. the only light of the magician is from the lamp which hangs above his head, as he stands in the centre of the circle, and the robe, being open at the neck, opposes no obstacles to the passage of this light. and being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death. 110 chapter xiii the book the book of spells or of conjurations is the record of every thought, word, and deed of the magician; for everything that he has willed is willed to a purpose. it is the same as if he had taken an oath to perform some achievement. now this book must be a holy book, not a scribbling-book in which you jot down every piece of rubbish that comes into your hea

ALEISTER CROWLEY SEPHER SEPHIROTH

119 lydian-stone nxwb nb) beelzebub: the fly-god bwbzl(b weeping (subst) h(md abominable lwgp 120 samekh: a prop, support kms master l(k foundation, basis ydswm season; the time of the decree d(wm strengthening nykm prophetic sayings, or decrees: ghis days shall be h (hence gabra- melin h) mylm a veil, covering, screen ksm a name of god n( imaginary, fanciful ynwymd vermin mynk mocker cl moth ss shadow; shelter lc 121 vain idols mylyl) an end, extremity mp) emanated from lc) of whirling motions mylglgh nocturnal vision )ylyl yd hwzx it is filled )lmn coin (b+m ?termination of abr-amelim? mlym) 122 compelled by force hswn) revolutions [of souls] mylwglg evil possessing spirit qwbyd 123 a name of god implying kether, chokmah and binah (3, 4& 5 letters) myhl) hwhy hh) war hmxlm a blow; plagu

he 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 shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-blast h(yqt to subvert, ruin, change *kph 586 war-trumpet; ceremonial ram fs horn rpw# hermit #w

ALEISTER CROWLEY TAO TEH KING

when men would not agree, they made ready to fight them((teh appears as chokmah-binah, benevolence as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of hiram at high noon, etc. etc) 7. so then the tao-man holdeth to mass, and avoideth motion; he is attached to the root, not to

ALEISTER CROWLEY THE HEART OF THE MASTER

ster-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it

ointed 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 upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below was written: with us two thousand years is as one day. then

nd reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so goeth the sun: for as it is now known that night is but the shadow of the earth, so death is but the shadow of the body, that veileth his light from its bearer. of this prophet the word is thelema (spelled in greek letters) many and marvelous are the mysteries of this word, and of the numeration thereof! nor may i declare them, save this the simplest, for the sake of little children "love is the law, love under will" the chart was suddenly furled close, an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

like the snark in the barrister's dream, witnesses, lawyers, and judge in one. we have no standard independent or ourselves; and we know only too well that our witnesses, the senses, are neither competent, clear, trustworthy, intelligent, or even capable of giving evidence on the actual issues. the mid is in even worse plight. obviously, its judgments must be based on its own laws, and we have no shadow of reason for supposing that these possess any authority beyond their own jurisdiction. we know that the structure of the brain has been determined by the animal struggle to survive: it is adapted to the conditions of environment. it is the serf of brute passions, the ape of atavism, the dupe of sense, and the automaton of accident. we have no right to assert that its internal reactions cor

"a foolish word" for hadit to say "come unto me" as did nuit naturally enough, meaning "fulfil thy possibilities" for who can "come unto" motion itself, who draw near unto that which is in very truth his innermost identity? al ii,8 "who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows nuit by virtue of his 'going' or 'love' it is th

these things; he is pure ecstasy. the new comment hadit is everywhere; fear, sorrow, and failure are only 'shadows. it is for this reason that compassion is absurd. it may be objected that "shadows" exist after all; the "pink rats" of an alcoholic are not to be exorcised by 'christian science" methods. very true- they are, in fact, necessary functions of our idea of the universe in its dualistic 'shadow-show. but they do not form any part of hadit, who is beneath all conditions. and they are in a sense less real than their logical contradictories, because they are patently incompatible with the changeless and impersonal. they have their roots in conceptions involving change and personality. strictly speaking 'joy' is no less absurd than sorrow, with reference to hadit; but from the standpo

ALEISTER CROWLEY THE QABALAH

ere are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first six sephiroth or numbers. the third veil is the rwa [ws ya, ain soph aur, the limitless light. 9 however this involves counting the third letter (but not the second) as writ large for which there is absolutely no warra

ALEISTER CROWLEY THE SWORD OF SONG

me? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre. the magician of paris. how clever i am! to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit 5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day is lighted by the sun of may. 10 here s now i got a better learning. it s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and

ompass of human thought? up stick and thump ass! let human thought itself expand bright sun of knowledge, in me rise! lead me to these exalted skies 785 to live and love and understand! paying no price, accepting nought the giver and the gift are one with the receiver o thou sun of thought, of bliss transcending thought, 790 rise where divison dies! absorb in glory of the glowing orb self and its shadow! pentecost 45 christian mystics not true christians. what think ye of crowley? his interlocuter dismissed, not with a jest, but with a warning. poet yawns. aum! now who dares call me no christian? and, who cares? 795 read; you will find the master of balliol discarding barkeley, locke, and paley ll resume such thoughts and label clear my christianity lies here! with such religion who finds

moral grounds and we, i trust, soar higher! the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called precepts are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time commit himself to some statement (something called) consciousness exists is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an enthym

arity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory in the idea of karma. such ideas are basic, and are as a thread on which 1 see huxley s classical example of the horse, zebra and centaur. 2 similarly, where buddhist parables are of a mystical nature, where a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one person in six-andtwenty different moods. even had we a strong traditional explanation i should maintain my position. the weapons of the higher criticism, supplements by comon sense, are perfectly va

f the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they received him therein and bade him be comforted. with that he awoke and saw that he would have all his desire. in the morning therefore he arose and went his way into the desert. there he clomb an high rock and called forth the eagles, that their shadow floating over the desert should be as a book that men might read it. the shadows wrote and the sun recorded; and on this wise cometh it to pass, o my brethren, that by darkness and by sunlight ye will still learn ever these the arcana of our science. lo! who learneth by moonlight, he is the lucky one! so our father, having thus founded the order, and our sacred book being opened, rested awh

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where a guide may be hired or instructions freely sought; but the seeker is requested- nay, commanded- with all due solemnity by the order of the a. a. to accept nothing as truth until he has proved it so to be, to his own satisfaction and to his own honour. and it is further hoped that he may, upon closing this book, be somewhat enlightened, and, even if as through a glass darkly, see the great shadow of truth beyond, and one day enter the temple. so much for the subject; now for the object of this volume: 158 the augoeides.9 "lytton calls him adonai in "zanoni" and i often use this name in the note-books "abramelin calls him holy guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better

er wakeful, day and night, her eyes glisten like diamonds as she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. she was in eden, she will be in paradise! i followed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth t

veil covered thee, and thou didst revel naked in the laughter of the dawn, and under the kisses of mid-day didst thou leap with the sun, and the caressing hands of night laid thee to rest in the cradle of the moon. thoughts did not tempt thee, reason played not the prude with thee, nor imagination the wanton. radiant child that thou art, thou didst grow in the light that shone from thine eyes, no shadow of darkness fell across thy path: thy love was strong and pure- bright as the stars of night, and deep as the echoing depths of hills of amber, and emerald, and vermilion. awake! tear from thy limbs the hempen ropes of darkness, arise- fire the beacon of the awakenment of the nations, and night shall heave as an harlot great with child, and purity shall be born of corruption, and the light

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an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian ang

here are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the ain svp, the limitless. this title consists of six letters, and shadows forth the idea of the first six sephiroth or numbers. the third veil is the ain svp avr, ain soph aur, the limitless light. this again consists of nine letters, and suymbolises the first nine sephiroth, but of course in their hidden idea only. but when w

ese conditions. in the first place, the ego and the non-ego unite explosively &c &c "the psychology of hashish" 1909. samadhi (is) that state of mind in which subject and object, becoming one, have disappeared" ib "the uniting of subject and object which is samadhi" ib "o thou sun of thought, of bliss transcending thought, rise "where division dies" absorb in glory of the glowing orb self and its shadow "pentecost" 1904. he (huxley) denies the assertion of duality; he has no datum to assert the denial of duality. i have "science and buddhism" 1904 "whosoever goes inward to find "miracles follow as a dower. anything but the divine in his but ah! they used the fatal power centre is working on the side of his and lost the spirit in the act" own loss. those who are seek "pentecost" 1904. ing t

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ltitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed, blessed, blessed be thou for ever! thy shadow is as great light. thy name is as the breath of love across all worlds. illustration on page 5 approximated (a vast svastika is shewn unto me behind the angel with the book) rend your garments, o ye clouds! uncover yourselves! for the love of my son! who are they that trouble thee? who are they that slew thee? o light! come thou, who art joined with me to bruise the dragon's head. we, who a

ed, differently arranged. and the writing is: worship in the body the things of the body; worship in the mind the things of the mind; worship in the spirit the things of the spirit (this holy alphabet must be written by sinners, that is, by those who are impure "impure" means those whose every thought is followed by another thought, or who confuse the higher with the lower, the substance with the shadow. every aethyr is truth, though it be but a shadow, for the shadow of a man is not the shadow of an ape("note- all this has come to me without voice, without vision, without thought (the shew-stone is pressed upon my forehead and causes intense pain; as i go on from aethyr to aethyr, it seems more difficult to open the aethyr. the golden cross has become a little narrow door, and an old man

he mingled hues of sunset and of dawn; and the cross is the golden light of noon, and in the heart of the rose there is the secret light that men call midnight. and a voice "glory to god and thanksgiving to god, and there is no god but god. and he is exalted; he is great; and in the sevenfold table is his name writ openly, and in the twelvefold table is his name concealed" and the pyramid casts a shadow of itself into the sky, and the shadow spreads over the whole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of

y of the seer is rested in a waking sleep that is deeper than sleep, and his mind is still; he seems like a well in the desert, shaded by windless palms. and it is night; and because the night is the whole night of space, and not the partial night of earth, there is no thought of dawn. for the light of the sun maketh illusion, blinding man's eyes to the glory of the stars. and unless he be in the shadow of the earth, he cannot see the stars. so, also, unless he be hidden from the light of life, he cannot behold nuit. here, then, do i abide in unalterable midnight, utterly at peace. i have forgotten where i am, and who i am. i am hanging in nothing. now the veil opens of itself (to scribe. come nearer; i don't want to have to speak so loudly) it is a little child covered with lilies and ros

s him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god face to face that is the necessary ordeal for him who would pass the abyss, as it were. a commission to be the prophet of the aeon arising is given to the seer. the god is the hierophant in the ceremony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and this is attained by a mastery of the u

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on that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death h

ngelico's. 129 how infinitely subtler and nobler is the contemplation of the utmost god hid i' th' middle o'matter, the inscrutable mystery of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be

te for the purpose than a little volume of original verses, entitled 'amphora, which messrs. burns and oates are on the point of publishing. the following stanzas from a poem on the nativity will surely be a better recommendation of the book than any words of critical appreciation."the virgin lies at bethlehem.(bring gold and frankincense and myrrh! the root of david shoots a stem.(o holy spirit, shadow her! she lies alone amid the kine.(bring gold and frankincense and myrrh! the straw is fragrant as with wine.(o holy spirit shadow her! lieut.-col. gormley writes:"the hymns ordinarily used in churches for devotional purposes are 'no doubt excellent in their way, but it can scarcely be said, in the case of many of them, that they are of much literary merit, and some of them indeed are littl

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as well as many of the symbols we have described, to arrive eventually at kether. in the second, fra. i. a. leads us as far as da th, the head of the old serpent, the knower of good and of evil. 325 the ladder "i will arise and go unto my father" malkuth dark, dark, all dark! i cower, i cringe. only above me is a citron tinge as if some echo of red, gold, and blue chimed on the night and let its shadow through. yet i who am thus prisoned and exiled am the right heir of glory, the crowned child. i match my might against my fate's. i gird myself to reach the ultimate shores, i arm myself the war to win- lift up your heads, o mighty gates! be ye lift up, ye everlasting doors! 42 the whole theory and practice of raja yoga is the awakening of a power named the kundalini, which is coiled up in

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te for the purpose than a little volume of original verses, entitled 'amphora' which messrs. burns and oates are on the point of publishing. the following stanzas from a poem on the nativity will surely be a better recommendation of the book than any words of critical appreciation "the virgin lies at bethlehem (bring gold and frankincense and myrrh) the root of david shoots a stem (o holy spirit, shadow her) she lies alone amid the kine (bring gold and frankincense and myrrh) the straw is fragrant as with wine (o holy spirit shadow her" lieut.-col. gormley writes "the hymns ordinarily used in churches for devotional purposes are no doubt excellent in their way, but it can scarcely be said, in the case of many of them, that they are of much literary merit, and some of them indeed are little

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im, and which we have climbed; he who journeys by the chart we offer to him, and which we have followed, on his return will come in unto us as one who has authority; for he alone who has climbed the summit can speak with truth of those things that from there are to be seen, for he knows. but he who stands afar off, and jests, saying "it is not a mountain, it is a cloud; it is not a cloud, it is a shadow; it is not a shadow, it is an illusion; it is not an illusion, it is indeed nothing at all- who but a fool will heed him? for not having journeyed one step, he knows not concerning those things of which he speaks. to make ourselves now utterly plain to all such as have misunderstood us, we will formulate our statement in many ways, so that at least there may be found one acceptable to each

i must now, like the baker, skip forty years, or rather eight, and reach a point where my travels in india had familiarised me with their systems of meditation and with the fact that many of the lesser yogis employed hashish (whether vainly or no we shall discuss later) to obtain samadhi, that oneness with the universe, or with the nothingness, which is the feeble expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis

early understand even now why i did not at once find the road. but at least i did fail to find it, discovered, as i supposed, my error, corrected it, failed once more. in the end i got flustered- so much hung on my speedy return- i fluttered hither and thither like a wild pigeon whose mate has been shot. i stopped short, pulled myself together. let me think it out! where am i now? i was under the shadow (the dawn just lit its edge) of the mighty shoulder of st. sulpice 'more 122 haste, less speed' i said to myself 'i will walk deliberately down to the boulevard, turn east, and so i cannot possibly miss the carrefour de l'odeon- out of which, as i knew of old, the rue des quatre vents leads. indeed, i remembered the carrefour from that night. i had passed through it. i remembered hesitating

still the sword and dagger. is it possible that in a trance i actually went through some other series of adventures than that i am conscious of? may not jean have been a thief, whom i dispossessed of his booty? had i done this 128 unconsciously it would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow of a vast reality beyond, perceptible only to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot i

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ade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scinti

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uge hushed laughter shakes all the listening boughs, and a sudden hush comes after, dropped from the silent skies; a myriad laughing eyes flash in a still carouse, and shake with silent laughter the blue vault of the skies. 282 a breeze_ a leaf_ a shadow_ the falling of a bud_ the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold a

ral grounds_ and we, i trust, soar higher_ the error in question may be resolved into a mixture of murder, theft, and intoxication (we consider the last under the fifth precept) the fourth precept. here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called "precepts" are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time 307 commit himself to some statement"(something called) consciousness exists" is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an

but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads will grow fond of, and will carry about with him, and open at random in quiet places, in the woods, and under the stars; and it is a little book which one learns to love the more one reads it, for it is inspired by one who at least has crept into the shadow of god's glory. j. f. c. f. 316 evolution from nebula to man. by joseph mccabe. milner and co. 1"s" mr. mccabe has written another little book on evolution: how many more of these small, small, small volumes are to appear? the subject seems a tall order for 128 pages. however, let us be thankful there are not more. the most interesting fact that we can discover in it, or at least the only o

st in the lap of the sun; i beseech thee, o thou great god! that i may flash forth the wonder of thy brightness, and melt into the perfect poise of thy being: o thou god my god! 3. o thou mighty god, make me as a brown scorpion that creepeth on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou god my god! 4. o thou mighty god, make me as a green arrow of lightning that speedeth through the purple clouds of night; i beseech thee, o thou great god! that i may wake fire from the crown of thy wisdom, and flash into the depths of thine understanding: o thou god my god! 5. o thou mighty god, make me as a flint-black goat that 25 pranceth in a shining wilderness of steel; i bese

f man! i deny thee by the powers of mine understanding; shield me in the unity of thy might, and reckon me aright in the span of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 13. o thou god of the nothingness of all things! thou who art neither the breathing influx of life; nor the iron ring i' the marriage feast of death: o thou who art not shadow d forth in the songs of war; nor in the tears and lamentations of a child! i deny thee by the powers of my understanding; sheathe me in the unity of thy might, and kindle me with the grey flame of thine all-pervading nothingness. for 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, ever

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marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marsyas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there's an end of all? marsyas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marsyas. rare souls. olympas. i see imaged a shado

violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, 32 vision all

es, go! suffice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this existence that is mine. i knew my secret "all i was" i brought into the burning-glass, and all its focussed light and heat charred "all i am" the rune's complete when "all i shall be" flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through 36 chasms, a fantastic blue, month by month, on barren hills, in b

mit of the snows, sent its crystal stream to gladden the hearts of me, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse's blaze of prickly bloom that is the wisdom of the way. then springs the statue from the clay, and all god's doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand 39 virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure l

f opium! the lover of the shining berenice, egoeus, the metaphysician, speaks of an alteration of his faculties which compels him to give an abnormal and monstrous value to the simplest phenomenon "to muse for long unwearied hours, with my attention riveted to some frivolous device on the margin or in the typography of a book; to become absorbed, for the better part of a summer's day, in a quaint shadow falling aslant upon the tapestry or upon the floor; to lose myself, for an entire night, in watching the steady flame of a lamp, or the embers of a fire; to dream away whole days over the perfume of a flower; to repeat monotonously some common word, until the sound, by dint of frequent repetition, ceased to convey any idea whatever to the mind; to lose all sense of motion or physical existe

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as tobacco among ourselves. a pill sufficient to balance the ten-grain weight of the scales. this, upon the authority of pereira and the dispensatory, i swallowed without a tremor as to the danger of the result. making all due allowance for the fact that i had not taken my hasheesh bolus fasting, i ought to experience its effects within the next four hours. that time elapsed without bringing the shadow of a phenomenon. it was plain that my dose had been insufficient. for the sake of observing the most conservative prudence, i suffered several days to go by without a repetition of the experiment, and then, keeping the matter equally secret, i administered to myself a pill of fifteen grains. this second was equally ineffectual with the first. gradually, by five grains at a time, i increased

e. at intervals, maybe, this dark blue silence is wounded by strange creakings and indescribably tremors: noises that are really the wastings and settlings of decaying bone and flesh, just as if death were feasting his lips at last with murderous kisses on the flesh of his latest mistress in the secret peace of his terrible bridal chamber. all around the vault are hung great blue-black carpets of shadow, and the floor is damp, and wriggling with the spawn of low life. let us look into the coffin of the beautiful dead woman, look into it as we would have strangers look into our own with the child eyes of fancy and imagination, rather than with the cold and scaly eyes of knowledge. only to vulgar and brutish eyes is there any horror, for 317 the sweet process of life is at work in every cell

alter its power; it lives in the memory yet of one passionate hour, when from the dark bosom of hell sprang a fair felon flower. ethel archer. 326 the big stick counterparts. vol. xvi of the brotherhood of the new life. an epitome of the work and teaching of thomas lake harris. by respiro. 2"s. 6"d. net. a new edition. c. w. pearce and co, 139, west regent street, glasgow. if we are in any way to shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is

ecall a single line of beauty, rarely a note of ecstasy; with one exception (john tanner, hardly a hero. even he not a little absurd. he has seen through the shams of romance, and marriage, and free love, and literary pose, and medical ju-ju, and religious rant, and political twaddle, and socialist buncombe and- every phase of falsehood. but he has hardly grasped that each such falsehood is but a shadow of some sun of truth. he does not perceive the ineffable glory of the universe in its whole and in each part. he has smitten at the shadow of a shadow: it falls- the world is filth. let him 347 rather new-edge his sword for a deeper analysis, and cut away the veil from the face of our mother 'sdeath, man, is there nothing we may love? he is wrong, anyway, to gibe at scripture. for, like bal

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. he knoweth all things- save only it. and incontinent beseedheth the eagle to set him down again. xxxv. he lectureth upon metaphysics- for he is now totally insane- to many learned monks of cantabrig. they applaud him and detain him, though he hath heard the question and would away. but so feeble is he that he fleeth by night. xxxvi. it hath often happened to sir palamede that he is haunted by a shadow, the which he may not recognise. but at last, in a sunlit wood, this is discovered to be a certain hunchback, who doubteth whether there be at all any beast or any quest, or if the whole life of sir palamede be not a vain illusion. him, without seeing to conquer with words, he slayeth incontinent. xxxvii. in a cave by the sea, feeding on limpets androots, sir palamede abideth, sick unto dea

misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plum d helm, and wing d shoon, athwart the admiring land of france. 55 xx sir palamede hat reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him

ullards run to seed! 91 how weak sir palamedes grows! we hear no more of bouts and blows! his weapons are his ten good toes! he that was arthur's peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 92 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode thr

ALEISTER CROWLEY EQUINOX EQ I 4

pha theta alpha upsilon tau omicron; what is the atman? that the thing which we perceive and experience is not 53 the "thing in itself" is very certain, for it is only what "we see" yet nevertheless we renounce this as being absurd, or not renouncing it, at least do not live up to our assertion; for, we name that which is a reality to a child, and a deceit or illusion to a man, an apparition or a shadow. thus, little by little, we beget a new reality upon the old reality, a new falsehood upon the old falsehood, namely, that the thing we see is "an illusion" and is not "a reality" seldom considering that the true difference between the one and the other is but the difference of name. then after a little do we begin to believe in "the illusion" as firmly and concretely as we once believed in

angerous than the entanglements of the veil of words, he will never arrive at that higher consciousness, that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from this fall arises the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and i a

d rayless as the sun in sagittarius, yet incomparably brighter: but rising clear of cloud, it began to revolve, to coruscate, to throw off streamers of jetted fire [this from a hill-top i beheld, dark as of a dying world. covered with black decayed wet peaty wood, a few pines stood stricken, unutterably alone.272] but behind the glory of its coruscations seemed to shape, an idea less solid than a shadow! an idea of some human-seeming form! now grew doubt and thought in p.'s miserable mind; and the one wave grew many waves and all was lost! alas! alas! for p! and glory eternal unto her, she the twin-breasted that hath encroached even upon the other half of the destroyer "om namo bh vaniya om" filled with the glory of the great light that had arisen in him, for many days p. communed in silen

ALEISTER CROWLEY EQUINOX EQ I 6 2

dissolving, shape anew a heaven and earth, ever changing, ever growing, ever dwindling, ever dear, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed

sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age an

his throne, very sad [satan-typhon "advances to" sol "and" aries "closes the veil on them [besz "jumps up and runs off crouchingly["the lights go out [scorpio-apophis "plays her serpent melody<leo "recites" mortals never learn from stories how catastrophe becomes; how above the victor's glories in the trumpets and the drums 72 and the cry of millions "master" looms the shadow of disaster. every hour a man hath said "that at least is scotched and dead" some one circumstance "at last that, and its effects, are past" some one terror- subtle foe "i have laid that spectre low" they know not, learn not, cannot calculate how subtly fate weaves its fine mesh, perceiving how to wait; or how accumulate the trifles that shall make it master yet of the strong soul that bade

being, that is, and is not other; for i am god and nature and thy mother. 75 i am the thousand-breasted milky spouse, virginal also: tartarus and gaia twinned in my womb, and chaos from my brows shrank back abashed, my sister dark and dire, mother of erebus and night, that ploughs with starry-sandalled feet the fields of fire; my sister shrank and fell, the infernal gloom changed to the hot sweet shadow of my womb. i am: that darkness strange and uterine is shot with dawn and scented with the rose; the deep dim prison-house of corn and wine, flowers, children, stars, with flame far subtler glows formless, all-piercing, death-defying, divine, a sweet frail lamp whose shadow gleams and shows no darkness, is as light is where its rays cross, interweave, and marry with the day's! i am: the hea

n islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wildernesses calm and green, peopled by shapes too bright to see, and rest, having beheld; somewhat like thee; which walk upon the sea, and chant melodiously [venus "manifests distress" pisces "slips away to the throne of" luna [luna "p

ALEISTER CROWLEY EQUINOX EQ I 6

n. francis bendick. 111 sleep along the silver pathways of the moon (with lilies strewn to mark her passing hours) a mighty goddess strays. her rapt eyes gaze in calm undying swoon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in her shadow chaste as starlit snows, a vestal goes, scattering sweet roses: roses deep-thorned and red- whose leaves are shed in perfumed dreams, where glows a world that blows and fairy-like discloses the fields that flora fled. and some are sped where dream brings that repose the thorn bestows (where naught that is, reposes- goring the sleeper's head. ethel archer. 112 the ordeal of ida pendragon 113

f vice, and how in the beak of the phoenix proved by the fire is the ring of love* a year later. they were in a villa at mustapha. the sea and sky strove enviously which should best answer the sun's question with the word blue. 147 but ida pendragon, pale and fragile as rare porcelain, twisted herself and found no peace. edgar bent over her, as vigilant as on the night of her first ordeal. in the shadow stood a physician; at the bedside sat a nurse, and in her arms a child "brother" she said faintly "the number of the grade is three, and i have given myself three times. once to the brute, once to the man- my man (her hand pressed his, oh! too feebly) and now- to god" the tears sprang to his eyes "it is for you" she whispered "to understand the child" she fell back. the physician ran forwar

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

and take aeons of time to effect what some are choosing to do in a briefer period, through a self-chosen forcing process. at the termination of the 777 incarnations, a man passes through the door of initiation and enters upon a brief synthesising process, or a final period in which he garners the fruits of the experience in the two first halls, and transmutes knowledge into wisdom, transforms the shadow of things seen into the energy of that which is, and achieves the final liberation from all the lower forms which seek to hold him prisoner. this period of initiation itself is divided into seven stages, but only five of these concern the evolution of the ego, just as the five kumaras concern primarily the evolution of humanity in the system and on this planet. thus again we have the four e

with the vishnu aspect. the transmitters of prana. we have in an earlier section of this treatise considered somewhat the devas who are the transmitters of prana for the etheric body of man and of the planet. they are the reflection upon the lowest plane of the vishnu aspect of divinity; the seven subplanes of our physical plane reflect in a dim and distorted fashion the three aspects, and are a shadow, dark and unrevealing, of the godhead. this group of transmitters are responsible for three principal results, and are active along three main lines. they are the devas who vitalise and produce the energy of all forms of sentient life. theirs is the life which pulsates through the etheric body of every plant and animal and of all intermediate forms of life, and which constitutes the raging

vas who form the etheric body, and influences the building devas of the dense physical substances, so that the necessary physical vehicle for his objective manifestation becomes an actuality. these are the four main groups of devas which come under the influence of any particular ego. they unitedly produce the lower man, and bring into manifestation the personality, that reflection of the ego and shadow of the monad. the three grades of building essence which are built into forms through the activity of the above four groups are here briefly recognised as the mental substance, built into the mental body, the astral substance, built into the astral vehicle and the matter of the physical body. these seven groups form, in their totality, what we might call the brahma aspect of the microcosm

and vibration upon different aspects of lower manifestation. esoterically, this is all hidden in the words of a very ancient writing, which says "as the moon revolves, she reflects. as she reflects, she causes response in that which failed to radiate. these three, the sun, the moon, and the mother, produce that which pursues a tiny cycle, and burns" the first step of the ego towards producing a "shadow" is expressed in the words "the ego sounds his note" he utters his voice, and (as in the logoic process) the lesser "army of the voice" responds immediately to it. according to the tone and quality of the voice, so is the nature of the responsive agents. according to the depth or height of the note, and according to its volume, so is the status or grade of building deva which replies to the

s and less volume for the transmitters to pass on, and the initial vibration gets fainter and fainter. the period of obscuration comes in. first the physical body waxes weak and useless; then the ego withdraws from the centres, and functions for a few hours in the etheric double. this in turn is devitalised, and so the process is carried on till one by one the sheaths are discarded and the egoic "shadow" is dissipated. the work of the building devas- 556- a treatise on cosmic fire copyright 1998 lucis trust let us now consider the work of the building devas on the three planes, dealing with them in two groups: a. those who are connected with the permanent atoms. b. those who are responsible for the building process. the devas of the permanent atoms. this particular group of devas are the a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

re the modifications mentioned in the various translations, conveying the subtle truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true nature of the soul becoming manifest. these are the externalities which hinder the light of the inner god from shining forth, and which are occultly spoken of as "casting a shadow before the face of the sun" the inherent nature of the lives which constitute these active versatile forms has hitherto proved too strong for the soul (the christ within, as the christian puts it) and the soul-powers have been prevented full expression. the instinctual powers of the "animal soul" or the capacities of the aggregate of lives which form the sheaths or bodies, imprison the real

the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "makara" and

garded as a principle, but simply as the tangible outcome of the activity of the real principles. the organs, occultly speaking, are such centres of activity as the mind, the various permanent atoms, and the centres of force in the various sheaths. these all have their objective "shadows" or results, and these resultant emanations are the external physical organs. the brain, for instance, is the "shadow" or the- 19- the light of the soul copyright 1998 lucis trust external organ of the mind, and it will be found by the investigator that the contents of the brain cavity have a correspondence to the aspects of the human mechanism found upon the mental plane. this latter sentence should be emphasised; it conveys a hint to those capable of taking advantage of it. 2. tireless endeavour means li

f sounding the word is dual, as is emphasized here- 37- the light of the soul copyright 1998 lucis trust there is, first of all, the act of the ego, solar angel, higher self or soul, as he sounds out the word from his own place, on the abstract levels of the mental plane. he directs that sound, via the sutratma and the vestures of consciousness to the physical brain of the man in incarnation, the shadow or reflection. this "sounding forth" has to be constantly repeated. the sutratma is that magnetic link, spoken of in the christian bible as the "silver cord" that thread of living light which connects the monad, the spirit in man, with the physical brain. secondly, there is the earnest reflection of the man in his physical brain upon that sound as he recognizes it. the two poles of being ar

ch the astral and mental bodies can be kept cleansed from impurities coming to them from their environment, just as the physical body must be kept cleansed from similar impurities. the subtler matters of those bodies must be kept equally cleansed and this is the basis of that study of magnetic purity which is the cause of so many observances in the east which seem inexplicable to the westerner. a shadow cast upon food by a foreigner produces impure conditions; this is based upon the belief that certain types of force emanations produce impure conditions and though the method of counteracting these conditions may savour of dead letter ritual yet the thought back of the observance remains still the truth. so little is as yet known about force emanations from the human being, or acting upon t

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

the love and will of god? right at this point, divinity is contacted. the mind ceases to function, and the true student of meditation slips into a state of conscious identification with that spiritual reality we call the indwelling christ, the divine soul. man, at this point, enters into god. chapter six stages in meditation (continued) milarepa was one who eventually rid himself of the two-fold shadow and soared into spiritual space, till he attained the goal wherein all doctrines merge in at-one-ment..having all his ideas and concepts merged with the primal cause (he) had eliminated the illusion of duality. rechung (from the tibetan) we have carried our meditation work forward along what might be termed secular lines, for the use of the mind has been involved, and though the subject of

exactly opposite forms. it will produce in some types the quieting of the nature, so that all anxieties and mundane worries cease and the mystic enters into the peace that passeth understanding. he can then say "there is a flame within me that has stood unmoved, untroubled through a mist of years, knowing nor love nor laughter, hope nor fears, nor foolish throb of ill, nor wine of good. i feel no shadow of the winds that brood, i hear no whisper of a tide that veers, i weave no thought of passion, nor of tears, unfettered i of time, of habitude. i know no birth, i know no death that chills; i fear no fate, nor fashion, cause nor creed, i shall outdream the slumber of the hills, i am the bud, the flower, i the seed; for i do know that in whate'er i see i am the part, and it the soul of me."

one with nothing flowing into her but sheer divinity, flowing here into itself "when a man's mind has lost touch with everything, then, and not till then, it comes in touch with god "in this inflowing grace there forthwith arises that light of the mind into which god is sending a ray of his unclouded splendour. in this powerful light a mortal is as far above his fellows as a live man is above his shadow on the wall "the man of the soul, transcending his angelic mode and guided by the intellect, pierces to the source whence flowed the soul. intellect itself is left outside with all named things. so the soul is merged into pure unity."16(128) thus, the great schools of intellectual meditation (devoid in the final stages of feeling and emotion) all lead to the same point. from the standpoint

unction as the spiritual man from that point, so quaintly described by the oriental writers, as "the throne between the eyebrows" and from that high place control all aspects of the lower nature, and guide the daily life in the ways of god. conclusion "the spirit within is the long-lost word, besought by the world of the soul in pain through a world of words which are void and vain. o never while shadow and light are blended shall the world's word-quest or its woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanity rises from the depths and m

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

st, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second

r forth the mystic phrase which will save him from their work. rule twelve the 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 ange

thes 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 sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of pri

re capable of receiving the higher impression. we must remember that while magic works from above downwards, and is the result of solar vibration, and not the impulses emanating from one or the other of the lunar pitris, the downflow of the impressing energy from the solar pitri is the result of his internal recollectedness, the indrawing of his forces, prior to sending them concentratedly to his shadow, man, and his steady meditation upon the purpose and the plan. it may be of use to the student if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as hi

s "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "high impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced and spiritual men, for the "reflection" is seldom responsive to the ego or the solar angel until many cycles of incarnation have transpired. the solar pitri communicates with his "shadow" or reflection by means of the sutratma, which passes down through the bodies to a point of entrance in the physical brain, if i might so express it, but the man, as yet, cannot focus or see clearly in any direction. if he looks backward he can see only the fogs and miasmas of the planes of illusion, and fails to be interested. if he looks forward he sees a distant light which attracts him

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

en; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pe

that it can "hold itself steady in the light, and the development of a cultured right interpretation so that the intuitive knowledge which has been achieved may then clothe itself in the right thought forms. subservience or obedience to the plan involves something else than a vague and misty realisation that god has a plan and that we are included in it. it is more than a hiding of oneself in the shadow of the will of god. it necessitates a wise differentiation between: 1. the general perspective and the large world plan for the planet, and 2. those immediate stages of the plan in which intelligent cooperation is, at this time, and in the immediate present, demanded. a deep interest in the final root races and speculation as to the life going forward on other planets- 45- a treatise on the

e duality which becomes obvious when the dweller on the threshold and the angel of the presence face each other. this constitutes the final pair of opposites. the dweller on the threshold is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would here remind you, nevertheless, that the dweller is "one who stands before the gate of god, who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scriptures call it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality per se, is, at this stage, exceedingly potent, and the dweller embodies all the psychic and me

usness will be found upon the third ray which is like the solar plexus centre a great clearing house for energies, and a great transmuting station, if i may use this term. the first ray technique must, therefore, do the following things and produce the following results: 1. the divine will must be evoked, of which the mind aspect is the reflection, and the brain (or the phenomenal appearance) the shadow. this brings into functional activity upon the physical plane what is called in theosophical books, atma, or the first qualified differentiation of the monadic life. the quality is often called the spiritual will. 2. the evocation of this will produces an illumination of the mind, differing from the illumination achieved through ordinary meditation and about which much has been written in t

ense of futility, and an urge to be freed from conditions. this is frequently of such intensity that all other interests seem dwarfed. but the soul has not retreated and the inner spiritual conditions remain essentially unchanged. the divine impulses are still there and the soul is but gathering itself for a fresh effort and for a stronger and more determined preoccupation with the affairs of its shadow, its dim reaction, the personality. what is true of the individual aspirant is equally true of humanity, the world aspirant. in may, 1936, a great forward moving effort of the world soul took place and definite and unchangeable progress was made. this had a threefold effect: 1. the lives of all true aspirants and disciples were subjected to a stimulating process, with definite and specific

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

me a cleansing force to all i meet. 6th month the will of the soul becomes my will. i know no other. that will is love and peace and power and strength to live. it bears me on. it leads me to the cross and to the resurrection. thus only can i raise and lift my fellowmen. 7th month the presence of the soul abides with me. i walk with god by night and day. i stand with god upon the ways of men; the shadow of his presence which is the presence of my soul, reveals the god on every hand, in every man. i see divinity on every hand in every form. i think, my brother, that if you ponder upon these thoughts and if you endeavour to incorporate them into the meditation upon alignment which i earlier gave to you, you will gain in power to do god's will. the two aspects of yourself the aligned personal

that you can stand as a tower of strength to others? are these not the two things which you desire and which constitute your aim, and do you not require assurance on these points, or is it re-assurance? go forward, my brother, looking not behind but with your eyes fixed in steadfastness upon the way of a world server. it is a hard way, with many ups and downs, and many steep hills and valleys of shadow, but there is rest and shade in the valley and sunshine on the hills. these difficulties your master knows, for he, too, has found the way hard, when he travelled it. in speaking thus, i refer not to myself; i am only your teacher and your friend. your life lesson is detachment, and in order to practise detachment as a disciple should you need to strengthen your will to be. this i think you

lord of my life, grant me the strength to tread the path of revelation; to cross the sea of dark illusion, and face the lighted way of earth' god said `go forth and far away "before the gate which opens on the lighted way to peace, the angel stood alone and said `lord of my life, the way of revelation is the way of manifested life: the path of dark illusion leads to the light which scatters every shadow. i seek to tread the lighted way which leads back to thy presence. as yet that way is dark. what shall i do' god said `draw near and enter into thine own light, and in that light, see light "before the gateway of each newborn day, which holds within its sealed hours ordered responsibility, each morn i stand. i cry aloud `lord of my life, how can i do the duty of this day yet seek detachment

his attracts hierarchical attention. 3. the next point is not so easy to explain or grasp. you have been told that the soul is in deep meditation for the greater part of the cycle of lives of any one individual, and that it is only when a fair measure of personality integration is set up that the soul's attention is drawn away from its own interior considerations and egoic affairs to those of its shadow. when this happens, the egoic group is definitely affected and the master (upon the same ray as that of the soul concerned) becomes aware of what is esoterically called "a downward gazing soul" on the path of discipleship, the ego is all the time consciously aware of the striving personality and there comes a stage when (towards the end of the path of evolution) the soul recapitulates the e

three expressions and their higher prototypes are harmonised and the expansive work of the three initiations (second, third and fourth) produces an absorption, a fusion and a blending process between the disciple and the soul (and eventually between humanity and the hierarchy) which prepares for a major contact between man and the monad. when this takes place, the soul, creator of reflection and shadow, is discarded because that point of consciousness has served its purpose. the shattering of the causal body takes place and nought is then left but fully conscious form and spirit. until, however, man has taken the higher initiations, he cannot comprehend the significance of the above comments. in connection with this, i would remind you that though i am seeking to train many at this time f

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

n his own high place within the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

jective before humanity. 4. glamour upon the higher mental planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who stands before the gate of god" who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scripture calls it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality, at this stage, is exceedingly potent, and the dweller embodies all the psychic and mental for

still the most powerful, just as in the life of the aspirant, his personality is as yet the dominant predisposing factor. it is this powerful human emanation which constitutes the major glamour in the life of humanity and of the individual disciple. it is a synthesis of glamour, fused and blended by the personality ray but precipitated by the effect of the steadily influencing soul ray. it is the shadow or distortion of reality, now sensed for the first time on a large scale by the race of men and thrown into high relief by the light which shines from the angel, the transmitter of energy from the presence. and so they stand humanity and the hierarchy. and so you stand, my brother, personality and soul, with freedom to go forward into the light if you so determine or to remain static and un

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ity to read it with accuracy, and how thankful you should be that such a capacity is relatively rare, or is in the possession of an initiate or of a master whose nature is love. the "sphere of radiation" is a potent instrument in service, and its extent and purity of contact should he cultivated by the pledged disciple. there is true occult teaching in the statement in the new testament that "the shadow of peter passing by healed" his aura was of such a nature that it had a beneficent effect wherever and whenever it touched or contacted those in his environment. the control of the christ over his aura was such that "he knew when virtue had gone out of him" he knew, therefore, that healing energies had poured through one of his centres to a needy person or group of persons. it is the aura

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

s kundalini latent (181) 15 "in the middle of the fifth round, the lord of mercury will, with the logos of the venus scheme and of our earth, form a temporary triangle of force (371- 391- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the planet the moon (veiling a planet) references in the secret doctrine 1 "the moon is now the cold residual quantity, the shadow dragged after the new body, into which her living powers are transfused. she now is doomed for long ages to be ever pursuing the earth, to be attracted by and to attract her progeny. constantly vampirized by her child, she revenges herself on it, by soaking it through and through with the nefarious, invisible and poisonous influence which emanates from the occult side of her nature. for she

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

harm, perhaps because i could never dislike them and could always understand why they disliked me. my husband, foster bailey, has for over twenty-five years made all my work possible. without him i feel i could have accomplished very little. where there is deep and abiding love and understanding, respect and unbroken comradeship, one is rich indeed. he has been to me a tower of strength and "the shadow of a great rock in a thirsty land" there are things which are damaged by expression in words and which sound meaningless and futile when written down. our relationship is one of them. for many lives we must have lived and worked together and we both look forward to many more. i have no more to say on this subject. what, i often ask myself, could i have done without the understanding friends

y be considered by some as elusive as an eel but i do leave people free. it was this contact with the general public that slowly began to start in 1921 and inaugurated a very difficult period in my life. i have always felt that i should astrologically have cancer rising because i like to hide and not be seen and the verse in the bible that has always seemed to me to be so important refers to "the shadow of a great rock in a thirsty land" many of the leading astrologers have amused themselves by attempting to cast my horoscope. most of them have given me leo rising because they regard me as so individual. only one of them has ever given me cancer rising and he had insight and sympathy with my problem of publicity, and i think that inclined him to make cancer my rising sign. however, i belie

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

has a constant predisposition. man's fight for health is ceaseless and unending, ranging all the way from ordinary fatigue and tiredness (plus the universal tendency to take cold, to mortal disease, ending in death- 135- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust to the trained occult observer, it is as if humanity as a whole is walking partly in a dense shadow which engulfs the race, and some part of which involves an area of the body of every human being. one of the aims of the new age will be "to lighten this shadow and bring people out into the fitness of true health" this same shadow penetrates also into the mineral kingdom, affects the vegetable kingdom, and involves also the animals; it is one of the major causes of all that can be consider

to be properly considered and dealt with rationally, sanely, intelligently and spiritually; it will require all the factors mentioned to lift humanity out of the darkness of disease into established and radiant health. certain of the masters are dealing with this problem in relation to the other kingdoms in nature, for there will be no true escape for man whilst his environment is still under the shadow of disease. much that i could tell you in this connection would sound fanciful and would call forth the scoffing amusement of the hardboiled scientist. the theories held by mankind as to the origin of diseases, and the recognition of bacteria and germs and similar intruding organisms are largely correct, but this is so only if you bear in mind that they are in reality effects of causes upon

conclusion that here is a field of investigation hitherto unopened and a teaching which will warrant careful study for the sake of the group, if for no other reason. on psychological causes of disease. do "psychological causes of disease" register in brain symptoms before reflexing to other parts of the body? a sentence in the light of the soul has a bearing here "the brain, for instance, is the 'shadow' or the external organ of the mind, and it will be found by the investigator that the contents of the brain cavity have a correspondence to the aspects of the human mechanism found upon the mental plane" bear in mind that the life force works through the heart, utilising the blood stream, whilst the consciousness aspect works through the brain, using the nervous system. this is the first an

estation, via its reflection, the soul. thus the will aspect comes increasingly into play until, upon the path of discipleship, spiritual determination is brought to its highest point of development and, upon the path of initiation, the will begins to function consciously. it is worth remembering, is it not, that it is in the deliberate issuing of the command by the soul upon its own plane to its shadow in the three worlds that the soul learns to express the first and highest aspect of divinity, and this at first, and for a very long time, solely through the process of death. the difficulty at present is that relatively few people are soul-conscious, and consequently most men remain unaware of the "occult commands" of their own souls. as humanity becomes soul-conscious (and this will be on

tle to do to release themselves from any mental prison of the soul. these are the undeveloped and average persons who, after the elimination of the kamic or desire body, have little else to do; there is no mental vehicle to draw them into a mental integration because there is no mentally focussed potency; the soul on the higher mental levels is as yet "in deep meditation" and quite unaware of its shadow in the three worlds. the art of elimination falls, therefore, into three categories: 1. as practised by those people who are purely astral in quality and constitution. these we call "kamic" people. 2. as practised by those balanced people who are integrated personalities and who are called "kama-manasic" individuals. 3. as practised by advanced people and disciples of all grades who are mai

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

urn is linked with the other two aspects. the soul energy, when linked with the other threads, has its anchor in the heart. a very few people (the initiates of the world) having effected all the lower syntheses, are now occupied with bringing about a still higher union with that triple reality which uses the soul as its medium of expression, just as the soul in its turn is endeavouring to use its shadow, the threefold lower man. these distinctions and unifications are matters of form, symbols in speech, and are used to express events and happenings in the world of energies and forces in connection with which man is definitely implicated. it is to these unifications that we refer when the subject of initiation is under consideration. the life thread, the silver cord or the sutratma, is, as

responsive agent in all sentient reactions. the interesting point to bear in mind, and where we must now lay the emphasis, is that this thread of consciousness is evolved by the soul and not by the monad. the world soul pours its gossamer thread of sentient consciousness into all forms, into all body cells and into all atoms. the human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. this is part of the creative work of the soul. but, in its turn, the human being has also to become creative in the mental sense of the term and must repeat the process, for in all points the microcosm resembles the macrocosm. therefore, through the life thread, the soul creates and reproduces a personality through which to function. then- 97- education in t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ourself for revelation, through a deep understanding of the initiator in yourself. each of you has to initiate your own individual crises; there is no one else who is responsible. each of you together initiates the activity for which the group is responsible and for which you have been brought together; each of you initiates himself into the presence, through the medium of the angel, and into the shadow of the dweller on the threshold. through this process, full consciousness is achieved. the work of this group, and of other groups similarly motivated, is to achieve these undertakings together: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" together to

eded "acting as the sun and light of the planet until the day be with us and the night of pralaya descends upon his finished task" thus and only thus can the light of the central spiritual sun begin to penetrate the dark places of the earth; when this happens all "shadows disappear" an occult reference to the all-embracing radiance of the monad as it absorbs both its reflection, the soul, and its shadow, the personality. the initiate, on his tiny scale, achieves a paralleling expression of the law of sacrifice; he eventually turns his back upon the courts of shamballa and upon the way of the higher evolution as he retains his contact with the earth and works as a member of the hierarchy for the extension of the will-to-good among men, and therefore among all the lesser evolutions. d. under

h the right eye he sees a shaded way into the central ashram; from point to point, from light to dark and dark to light as the pillars point the way, he sees a narrow corridor and at the end a room; within that room the passing figure of the master appears and disappears. with the left eye, a world of mist and fog, of gloom and shadowy forms is seen a land of woe and dire distress, with light and shadow moving back and forth. from- 441- discipleship in the new age- volume ii copyright 1998 lucis trust within that gloomy land a cry comes forth: we need your aid. we cannot see. come hither with the light" in these phrases is embodied the first reaction of the new disciple to the dual life to which his admission to the ashram has committed him the life of ashramic instruction and of steady ap

king, becomes to him of greater moment than his own success in passing along the corridor. what has happened to him, as both his eyes "function in the dual light" is that his sense of values is adjusted and his own progressive satisfaction becomes of less importance to him than what he can do to ameliorate the pain and distress outside the door. 3. the stage of "leaving each pillar behind its own shadow" is it only a truism to point out that as service proceeds, and the effectiveness of that service increases, the disciple when he enters the door of the ashram, discovers he is no longer standing upon the inner side of the door but has already penetrated a definite distance along the corridor? certain pillars are left behind. one of the masters using the word in its correct sense has called

the sun and broken by the shade cast by the pillars. a garden spreads on either side, redolent with the smell of many flowers and noisy with the hum of many bees and gay with butterflies. ten times a bell rings out. its tone is deep and clear and musical. but the one who sits and writes and thinks beneath the cloister's shade moves not. he writes, and measures to the task assigned. iii. a room in shadow, full of peace and calm, of books and enterprise. and at the desk, the master sits and works and thinks, projecting thought, working within, above and all around, whilst through the room pass many. it is their right to pass. iv. a golden door, wide open to the sun. before the door lie rocks and bits of stone. a path winds towards that door, and o'er its lintel are the words: enter with calm

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ringing- 52- the externalisation of the hierarchy copyright 1998 lucis trust us safely and satisfactorily to our present point of development. the buddha, whose festival we are celebrating, and the christ, who expresses to us the unchanging love of god, are still with us, and the hierarchy stands as a bulwark of strength between us and possible disaster; this centre of spiritual life is "like the shadow of a great rock in a weary land. the second thing i would have you all remember is that mankind has marched steadily forward from a state of blind ignorance and unawareness to one of an intelligent preoccupation with life and a growing sense of responsibility. this sense of responsibility, which is awakening in all of you, is on its present large scale relatively new and is one of the facto

d express brotherhood have produced most successfully a certain changed attitude in the race, a new orientation to the life of the spirit, and a focussed intention to move forward. that was the desired goal and that goal has now been reached. the right attitude is now present in many people in every race, and it is the recognition of this which has called forth the activity of the brothers of the shadow at this time. they realise that the time of their power is shortening. the hold of the materialistic values over man is steadily becoming weaker. so far has man progressed that there are enough people in the world today to turn the tide if they can be aroused from their apathy. i tried to arouse them to speed and clear thinking between the years 1932-1938 but though something was accomplish

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

into love the following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as

f instructions to deal adequately with the will aspect of divinity, nor would it profit at this time. aspirants have to learn the nature of the will by the power of inner- 30- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust illumination and by certain intelligent recognitions. they learn the nature of the self through the aid of the personality, the shadow or distortion of the divine will. they pass from the expression of the will which is purely selfish, self-sufficient and self-focussed, to the grasp of the group will and to the effort to embody that group will. this group will is always concerned with that which is not the will of the separated self. as this ability to be selflessly decentralised grows and develops, the aspirant reaches a

this day and generation. i make no prophetical predictions, i only indicate possibility. when the avatar has made his appearance, then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful silent will "then will the sons of men respond. then will a newer light shine forth into the dismal weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a

followed, this rule reveals the nature of the fourth plane or fourth state of consciousness, that of buddhi or the plane of pure reason, the intuition. from the angle of the higher initiate, this rule is related to the activity of monad, soul and body within the planetary life, and covers a great mystery and an entire system of relationships of which man in the three worlds is a dim and uncertain shadow. some clue to the higher quaternary dealt with in this rule will emerge dimly in your consciousness (more is not yet possible) if you will attempt to realise the following: 1. the monad relates the initiate to the will of god, to the council at shamballa, to forces active on the planet pluto, and on another planet which must remain nameless, and also to the central spiritual sun. 2. the sou

turn is linked with the other two aspects. the soul energy, when linked with the other threads has its anchor in the heart. a very few people, the initiates of the world, having effected all the lower syntheses, are now occupied with bringing about a still higher union, with that triple reality which uses the soul as its medium of expression, just as the soul in its turn is endeavoring to use its shadow, the threefold lower man. these distinctions and unifications are matters of form, symbols in speech, and are used to express events and happenings in the world of energies and forces, in connection with which man is definitely implicated. it is to these unifications that we refer when the subject of initiation is under consideration. it will be useful if we repeat here a few statements mad

ALICE BAILEY THE LABOURS OF HERCULES

r having any external sign of selfishness, are intensely selfish ill their inner spiritual aspiration (p. 360, the mahatma letters to a.p. sinnett. and later he holds out before us a stupendous ideal which cuts at the root of spiritual selfishness "in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist, there lurks the shadow of desire for self-benefit. hercules, the disciple, has known the touch of the higher self, but he did not know enough to stay with nereus. so he turns south, or back into the world. he has had his high moment, when he transcended his brain consciousness and held converse with his soul. but this does not last, and he drops back into the brain consciousness and enters upon another experience

search. up to the limits of the snow he went, following the tracks of the fierce boar; up to the heights and bitter cold he followed it, and yet he saw it not. and night was drawing on, and one by one the stars came out, and still the boar outdistanced him. hercules pondered on his task and sought within himself for subtle skill. he set a snare with skill, and wisely hid, and then he waited in a shadow dark for the coming of the boar. and hour by hour went by, and still he waited till the dawn drew near. out from its lair the boar emerged, seeking for food, driven by ancient hunger. and in the shadows near the snare waited the son of man. into the snare the boar fell and in due time hercules released the savage beast, making it the prisoner of his skill. he wrestled with the boar and mast

AN INTRO TO STUDY OF THE KABALAH

e reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted humanity, yet so in

APOCRYPHON OF JOHN

reature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent (which is) the way he came down. and the luminous epinoia was hidden in adam, in order that the archons might not know her, but that the epinoia might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (ada

e light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first

their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (a

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

templar revivals. their thesis was his thesis varied. for example, according to the rite of the strict observance the proscribed order was carried by its marshal, pierre d'aumont, who escaped with a few other knights to the isles of scotland, disguised as operative masons. they remained there and under the same veil the templars continued to exist in secret from generation to generation under the shadow of the mythical mount heredom of kilwinning. to whatever date the old dreams ascribe it, when emblematic freemasonry emerged it was- ex hypothesi-a product of the union between knights templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germany between about 1751 and 1754 or 1755, and is usually regarded as the first masonic c

BEHOLDERS OF NIGHT

etrieval system, without permission in writing from the publisher. for information address: seo vebooks http//stores.ebay.com/seo vebooks all rights reserved. this product is for personal use only and not for resale. copyright violations will be prosecuted by law. toutes les droites sont reserves. tutti i diritti riservati. todos les derechos reservadecthe beholders of night an exploration of the shadow luciferian path by michael w. ford october 2002 0) the luciferian essence that the roots of traditional witchcraft as they have emerged passes beyond western culture as a cornerstone of middle-eastern origins, while reemerging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, the es

he answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of

f both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of s

t the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to

ups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fount

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

sten with a copper spike a whip of bamboo, pine, or cane produced from red rock and without the tip and bottom of an arm-length iron knife; make red with knife-blood and vermillion; and offer good ornaments and calculations. within that, write [words] derived from the life wheel and mantra tantra with knife blood and vermillion. i supplicate to be associated [with the deity] like the body and the shadow. completely strike down my wrathful enemies! samaya. rgya rgya rgya" speak thus, and on the top of the spear write the glorious tamdrin mantra. on the bottom of the spear write the three words bod,446 rbad,447 bsad;448 and on the surface of a pha wang [long bu] stone within the iron of the spear write [the syllable] tri [318] with human skin, wrap into a roll a ma..ala of the life stone, an

BLACK WITCHCRAFT

anding of luciferian witchcraft from which i am an initiate of, i must write directly of experience and the vision which all initiates, past, present or secret, have brought to the current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiator

gs within the grimoire. the spirit of baphomet or the sabbatic goat, the god of witches is revealed thus as cain himself, the bestial god who has shed the flesh to the daemon head of the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twisted widdershins forms, the body and shadow and light copulate to the musick of jubal cain and the sabbat circle is complete. foundations of skir-hand witchcraft the suggestions of the foundation of sorcery and cunning craft is from the earliest legends, memories and mythology of mankind. cain who wandered east to the land of nod became essentially, according to the truth of the circle the first satanist and witch, whose children beg

where there is no further difference between the great whore lilith-az and samael as the adversary, all are one through the expanding and deification of the magician. in summary the witch becomes a vessel and expression of ahriman and his bride, thus the circle of lucifer is complete and the casting has brought forth cain, thus the initiate is the first of witch blood and the skir-hand gnosis of shadow and light. the very foundations of the luciferian witchcraft gnosis is found in the circle, they very place of summoning which has the scribed names of infernal deific forces, from azazel to ahriman in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those wh

ch announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth

e dragon, the inner guild based around yatukivah persian and chaos sorcery. he is the author of luciferian witchcraft: which contains 12 different grimoires including the left hand path tantric grimoire, adamu, a forbidden book of sexual magick, goetic sorcery, a luciferian approach to the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hvhi, an explaination of the luciferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essays. michael

BLAVATSKY H P ANTHROPOGENESIS

or mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said the dhyanis. the breath needed a vehicle of desires "it has it" said the drainer of waters. but breath needs a mind to embrace t

their fathers were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight. 21. when the race became old, the old waters mixed with the fresher waters. when its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man

into exsistere" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal a

ence by set times" and that the "revelation" of john "speaks of a carefully measured cubical city descending out of the heavens" etc, adds[[vol. 2, page] 76 the secret doctrine "but the vitalizing power of heaven lay chiefly with the moon. it was the hebrew[[hebrew (jehovah, and st. paul enjoins 'let no man judge you for your observance of the seventh day, and the day of the new moon, which are a shadow of things to come; but the body (or substance) is of christ" or jehovah, that function of this power that "made the barren woman. a mother. for they are the gift of jehovah. which is a key to the objection which her husband made to the shunamite, as to her going to the man of god "for it is neither the seventh day nor the day of the new moon (2 kings, iv, 23) the living spiritual powers of

ven times seven shadows (chhayas) of future men (or amanasas (a) were (thus) born, each of his own colour (complexion) and kind (b. each (also) inferior to his father (creator. the fathers, the boneless, could give no life to beings with[[vol. 2, page] 91 seven classes of pitris. bones. their progeny were bhuta (phantoms) with neither form nor mind, therefore they were called the chhaya (image or shadow) race (c (a) manu, as already remarked, comes from the root "man" to think, hence "a thinker" it is from this sanskrit word very likely that sprung the latin "mens" mind, the egyptian "menes" the "master-mind" the pythagorean monas, or conscious "thinking unit" mind also, and even our "manas" or mind, the fifth principle in man. hence these shadows are called amanasa "mindless" with the bra

BLAVATSKY H P COSMOGENESIS

he adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth 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

stone; it passes into the second and behold- a plant; the plant whirls through seven changes and becomes a sacred animal. from the combined attributes of these, manu, the thinker is formed. who forms him? the seven lives, and the one life. who completes him? the five-fold lha. and who perfects the last body? fish, sin, and soma. 6. from the first-born the thread between the silent watcher and his shadow becomes more strong and radiant with every change. the morning sun-light has changed into noon-day glory. 7. this is thy present wheel, said the flame to the spark. thou art myself, my image, and my shadow. i have clothed myself in thee, and thou art my vahan to the day "be with us" when thou shalt re-become myself and others, thyself and me. then the builders, having donned their first clo

life which alone it knows; and were it to endeavour to express to its consciousness the idea of life after birth (death to it, it would, in the absence of data to go upon, and of faculties to comprehend such data, probably express that life as "non-being which is real being" in our case the one being is the noumenon of all the noumena which we know must underlie phenomena, and give them whatever shadow of reality they possess, but which we have not the senses or the intellect to cognize at present. the impalpable atoms of gold scattered through the substance of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz

lity they possess, but which we have not the senses or the intellect to cognize at present. the impalpable atoms of gold scattered through the substance of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. but the miner knows what the gold will look like when extracted from the quartz, whereas the common mortal can form no conception of the reality of things separated from the maya which veils them, and in which they are hidden. alone the initiate, rich with the lore acquired by numberless generations of his predecessors, directs the "eye of dangm

e expansion "from within without" of the mother, called elsewhere the "waters of space "universal matrix" etc, does not allude to an expansion from a small centre or focus, but, without reference to size or limitation or area, means the development of limitless subjectivity into as limitless objectivity "the ever (to us) invisible and immaterial substance present in eternity, threw its periodical shadow from its own plane into the lap[[vol. 1, page] 63 the universe, a flitting shadow. of maya" it implies that this expansion, not being an increase in size- for infinite extension admits of no enlargement- was a change of condition. it "expanded like the bud of the lotus; for the lotus plant exists not only as a miniature embryo in its seed (a physical characteristic, but its prototype is pre

BLUE EQUINOX

who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! the equinox 74 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he

adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. liber lxv 75 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child miught not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 52. all night they danced and sang; but thou art

of heart come hither, and listen: for it is i, to mega qhrion, who gave this law unto everyone that holdeth himself holy. it is i, not another, that willeth your whole freedom, and the arising within you of full knowledge and power. behold! the kingdom of god is within you, even as the sun standeth eternal in the heavens, equal at midnight and at noon. he riseth not: he setteth not: it is but the shadow of the earth which concealeth him, or the clouds upon her face. let me then declare unto you the mystery of this law, as it hath been made known unto me in divers places, upon the mountains and in the deserts, but also in great cities, which thing i speak unto you for your comfort and good courage. and so be it unto all of you. know first, that from the law spring four rays or emanations: s

are most subtly written in symbol and image, especially in tragedy and comedy, for the whole nature of these things is in this kind, life itself being but the fruit of the flower of love. it is then of life that i must needs now write to you, seein that by every act of will in love you are creating it, a quintessence more mysterious and joyous than you deem, for this which men call life is but a shadow of that true life, your birthright, and the gift of the law of thelema. iii of life systole and diastole: these are the phases of all component things. of such also is the life of man. its curve arises from the latency of the fertilized ovum, say you, to a zenith whence it declines to the nullity of death? rightly considered, this is not wholly truth. the life of man is but one segment of a

though it seemed to be based on nature (and nature.s symbols are always true, yet we have outgrown this idea which is only apparently true in nature. since this great ritual of sacrifice and death was conceived and perpetuated, we, through the observation of our men of science, have come to know that it is not the sun which rises and sets, but the earth on which we live which revolves so that its shadow cuts us off from the sunlight during what we call night. the sun does not die, as the ancients thought; it is always shining, always radiating life and life. stop for a moment and get a clear conception of this sun, how he is shining in the early morning, shining at mid-day, shining in the evening, and shining at night. have you got this idea clearly in your minds? you have stepped out of t

BOOK OF ENOCH

him and will not rise. and there will be no one who will take them with his hands and raise them for they denied the lord of spirits and his messiah. may the name of the lord of spirits be blessed! 49.1] for wisdom has been poured out like water and glory will not fail in front of him forever and ever. 49.2] for he is powerful in all the secrets of righteousness and iniquity will pass away like a shadow, and will have no existence; for the chosen one stands in front of the lord of spirits and his glory is for ever and ever, and his power for all generations. 49.3] and in him dwell the spirit of wisdom, and the spirit that gives understanding, and the spirit of knowledge and of power, and the spirit of those who sleep in righteousness. 49.4] and he will judge the things that are secret, and

BOOK OF BLACK SERPENT

. 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 clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon a

BOOK OF PLEASURE

on: www.abika.com 16 the ever original self-love in freedom are attained. the primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laughter at the time of ecstasy in union, and by practice till that emotion is untiring and subtle. the law or reaction is defeated by inclusion. were he to enjoy an hundred pleasures at a time, however much his ecstasy, he does not lose, but great increase takes place. let him practise it daily, accordingly, till he arrives at t

at once sets his limit and servility*(2) just a natural desire*(3) this is a short formula for those whose belief is full in the the book of pleasure (self love) get any book for free on: www.abika.com 27 law, are house holders following their desires. the formula holds good for any purpose*(4) illustration, the loss of faith in a friend, or an union that did not fulfill expectations. casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

priest/ess "to the sabbat" all "to the sabbat\ with priest and priestess leading, the coven moves deosil around the circle, walking or dancing. circle as many times as you wish. priest/ess starts a hymn to the gods and all join in. finally, all halt and stop singing "now has our lord reached the zenith of his journey "now does he turn to face the lady "though apart they are one 'they are both the shadow and the light" then follows an enactment of a seasonal motif (e.g. the midpoint in the sun's winter journey; sweeping out the old and starting anew; the running of the priests of the lupercalia, at the ancient roman festival; the preparation of seed-grain for growing in the spring; the inviting of the goddess of fertility to enter into the house and lodge therein. bell is rung seven times

ice person; distrust; betrayal. roller skates: see transportation. roses: see flowers. ruins: failure of plans. sacrifice: overcoming pride. school: a place of learning; a need to learn. scissors: distrust. sea: see ocean. self-image: the inner or spiritual self. the age indicates maturity or the lack of it. sex: union of opposites; union of male and female principles; satisfaction; completeness. shadow: the subconscious; insubstantiality. ship: see transportation. skeleton: the basics; the root of a problem. snake: spiritual wisdom; transcendence into a state of wisdom. snake-bite: infusion of wisdom (bites are not usually painful in dreams. soldiers: force; power; regimentation. spade: penetration; cutting; tough work lies ahead. sunrise: clearing of consciousness; awakening. sunset: nee

CALLING TO THE FIRST OF WITCH BLOOD

ormation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and ma

nd bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or spirit way, shall my mind remain. this project represents a work of love. all texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. future releases will include submissions from users like you. for some of us, the time has come

CASE PAUL F THE BOOK OF TOKENS

r of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the fu

habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind, because men are subject to the illusion of duality. 6 i, the lord, destroy with darkness, but with darkness do i also create. the wise discern this. fools, deluded by outward appearance

e n s 7 the lake of fire is that divine understanding which cometh to a man who succeedeth in contemplation. as did our father abraham, and the last day is the time of that achievement. then shall all things pass away for that man. and he shall behold all things anew. and the prince of darkness shall be cast into the lake of fire. for then shall that enlightened one see that the demon is but the shadow of the lord [150] comment on ayin* a y i n, pronounced ahyin. transcribed as" o. the number 70. meaning: eye. the renewing intelligence. 4 "the darkness is the fountain of existence" is based on a secondary meaning of ayin, o i n, which is "well, fountain, or spring. 5 "five-score and thirty, 130, is the numeration of ayin, o i n, which is here called" the wellspring of outward appearance"

oes on to warn us that the physical sun is not to be confounded with the spiritual sun. 3 this paragraph is reminiscent of the great egyptisn symbol of the winged disk. the key-word is kanaphim, k n p i m "wings, which adds up to 200, the numeral value of the letter resh. compare this with the conclusion of the rosicrucian fama fraternitatis, which ends, sub umbra alarum tuarum, jehova "under the shadow of thy wings, jehovah [177] the book of tokens in the last section the key-word is the noun sheer, sh i r "a song. this has the same numeral value, 510, as th. letter-name resh, r i sh, and is spelt with the same letters, in a different order. the word face, in the last line, is a direct play upon the meaning of the letter-name [178] the meditation on shin* 1 i am the circle of eternal flam

en. that many readers of the book of tokens may in this life come to know that secret, so that by reason of their transformed consciousness they may truly be "more than men, truly numbered among the "immortals, is the earnest prayer of those who are responsible for the publication of this volume. may the white brilliance of the supreme crown descend upon you. and may you rest in peace beneath the shadow of the wings of that mighty one, whose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ng of quarrels. it heals emotional wounds and heartbreak, grief, stress, fear, lack of confidence, resentment and anger. rose quartz will keep away nightmares and night-time fears. cleanse and recharge it frequently, especially if the colour begins to fade. smoky quartz this is traditionally associated with removing negative influences on the user. it can promote physical health and galvanise our shadow side, transforming anger and resentment into positive action, rather than leaving us to deny negative feelings or project them on to other people. it is a powerful stone to use when one's survival, either professional or personal, is an issue. smoky quartz also counteracts self-destructive impulses. tiger's eye a brown or red translucent stone (the green and blue versions are cat's, falcon

e and right until elizabethan times people still believed that our nature was influenced by our elemental composition. indeed, jung, the twentieth-century psychoanalyst, used this concept in his seite 120 wicca01.txt personality types, renaming them as earth/sensations, air/thinking, fire/intuition and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusiv

over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for past-life work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allow na

CASTING THE CIRCLE

nd that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

esiastical authority, even the most stalwart christian strongholds were\ 44\ besieged by dissident spiritual challenges from within and without. as european americans struggled to resituate themselves in the wake of their own transatlantic displacement, their religious institutions came under the assault of sectarian reformers, heretical dissenters, and radical insurgents. beneath the overarching shadow of the church arose alternative spiritual inclinations that persistently attracted the attention of the lay population. these heterodox interests included supernatural spiritual experiences, many of which white european settlers revived.[17] a great variety of sources supported the development of supernatural traditions among whites in america. among learned elites and intellectuals, comple

r 1877, reprinted in the negro and his folklore in nineteenth-century periodicals, ed bruce jackson (austin: university of texas press, 1967, p. 146; charles raymond "the religious life of the negro slave" harper's new monthly magazine, august 1863, p. 816. 6. william webb, history of william webb (detroit: e. hoekstra, 1873, pp. 20.22. 7. mary livermore, the story of my life, or the sunshine and shadow of seventy years (hartford: a. d. worthington, 1899, p. 254. raymond "religious life of the negro slave" pp. 820.23; rawick, american slave, florida narratives vol. 18, pp. 184.88. 8. elwyn barron "shadowy memories of negro lore" in the folklorist (chicago: university of chicago press, 1982, p. 50; frederick douglass, narrative of the life of frederick douglass, an american slave (1846, rep

faith: christianizing the american people (cambridge, mass: harvard university press, 1990; john brooke, the refiner's fire: the making of mormon cosmology, 1644.1844 (new york: cambridge university press, 1994. for a theoretical statement on african-based traditions in america, see herskovits, myth of the negro past, pp. 242.43; and raboteau, slave religion, p. 59. 18. herbert leventhal, in the shadow of the enlightenment: occultism and renaissance science in eighteenth- century america (new york: new york university press, 1976; jon butler "magic, astrology, and the early american religious heritage, 1600.1760" american historical review 84 (1979: 317.46. 19. arna bontemps and langston hughes, the book of negro folklore (new york: arno press, 1969, pp. 58.59; margaret jackson "folklore

erican negro folktales (greenwich, conn: fawcett publications, 1967, pp. 15.16. on folklore as rich source material in american religious history, see donald byrne, no foot of land: folklore of american methodist itinerants (metuchen, n.j: scarecrow press, 1975; f. roy johnson, supernaturals among carolina folk and their neighbors (murfreesboro, n.c: johnson publishing, 1974, pp. 9.14; leventhal, shadow of the enlightenment, pp. 101 ff. on african american folk beliefs and folklore see also william montgomery, under their own vine and fig tree: the african-american church in the south, 1865.1900 (baton rouge: louisiana state university press, 1993, pp. 289 ff; elliot gorn "black spirits: the ghostlore of afro-american slaves" american quarterly 36, no. 4 (1984: 551. raboteau, slave religio

nd, see benes "fortunetellers, wise men; and william d. piersen "black arts and black magic: yankee accommodations to african religion"(proceedings of the dublin seminar for new england folklife, wonders of the invisible world: 1600.1900, ed. peter benes, june, 1992; gazette of the state of georgia, october 19, 1788, p. 2; south carolina gazette, april 8, 1756, p. 1 (original emphasis; leventhal, shadow of the enlightenment, pp. 137.67; sobel, world they made together, p. 98; butler, awash in a sea of faith, p. 86. african and african american healers with herbal and homeopathic skills were frequently recognized in colonial america for their medical contributions. see peter wood "people's medicine in the early south" southern exposure 6 (summer 1978: 52; and his black majority, p. 289; on

CHRONOLOGIA RORISPERGIUS

as appointed master of works for all royal building projects for king james vi (later to become james i of england. 1584-1653 johann valentin andreae 1584 edward kelley's vision of four castles john dee and edward kelley in cracow bruno's expulsion of the triumphant beast published. in london, alexander dickson the scottish disciple of bruno, published a book on the hermetic art of memory: on the shadow of reason and judgement. hermetic concepts later become an influence on scottish mason craft perhaps via dic(k)son through william schaw's statutes. 1585 petrus bongus mysticae numerorum asserts pythagoras derived from the cabbalists 1586-1652 pietro della valle. travelled extensively in the levant (1614-26, bringing back with him to italy egyptian mummies and coptic manuscripts. 1586-1588

COLLIER IRENE CHINESE MYTHOLOGY

enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist, cold, the moon, the autumn and winter, the shadow and the waters. yang is male, dry, hot, the sun, the spring and summer, the bright and the dry land. they struggle with each other for supremacy. from their struggle comes the dynamic which drives the whole of life. for they are found locked together in every being, every situation. as one seems to be gaining the ascendancy, the other arises for they each carry the seed of the other within

her throat. immediately, her body became lighter, and she felt dizzy. as she ran out into the night, her body floated upward to the stars. unfortunately, the night was not clear. chang-o wandered among the stars and lost her way. she finally came to rest, trapped in the cold moon. the archer yi was just returning when he saw his wife drifting up to the sky. he called out to her and ran after her shadow, but she was too far away to hear him. yi was heartbroken and wept for days. no one could console the grieving hunter. the gods took pity on the archer. yi had served the gods well and always did their bidding faithfully. the archer never complained about the countless petty tasks assigned to him by the lesser gods of heaven. furthermore, yi had saved the earth from droughts and monsters wh

COSIMANO CHARLES ELEMENTARY PSIONICS

s well grind them up for dog food. you arrange your equipment as before; the box on a table next to you and the helmet on your head. you then place the teleflasher in such a position that you can look at it without the wires getting in the way. never forget that when using the flasher you have to keep all visual distractions to the barest minimum. you would be amazed at how annoying the slightest shadow over the image can become, and the sensitivity of the equipment you are now using is such that any emotion you feel is going to be transmitted along with the message. but the teleflasher can be used in much more interesting ways than merely sending messages to a subject. let us assume that the local librarian makes you horny as hell and you want to bed her. thus far all of your efforts have

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

, nor that of any other participant, may be revealed; nor may it be mentioned that the information was received at a meeting of the institute."7 so much for open government. the institute is highly secretive and will not release details of its membership in high places. why not, if it is only a 'think tank? what is there to hide? when i rang to ask for a list of members in the british cabinet and shadow cabinet, i was told by the membership secretary that the names of individual members are never released. to join, you have to be nominated by two members who know you well and even then you might not pass the selection procedure. running alongside this membership is another which is only allowed access to the institute's library. this second form of membership helps to smokescreen what is g

e bilderberg group. henry kissinger described him as "one of the people in this world i like the most".39 european royalty was represented by two regular attenders, queen beatrix of the netherlands (comm 300, the daughter of prince bernhard, and queen sophia of spain. the british delegation included john smith,40 the late leader of the labour party, who was also a trilateralist; gordon brown, the shadow labour chancellor; andrew knight; lord roll of ipsden; lawrence freedman, the head of the department of war studies at kings college; christopher hogg, the chairman of courtaulds; and patrick wright, the permanent undersecretary of state and head of the diplomatic service. manfred worner, the late secretary general of nato, was there and so was john r. galvin, the supreme allied commander e

boardman, chairman of the national westminster bank; henry j. heinz ii, chairman of heinz and co; paul r. jolles, chairman of nestle s.a; john sainsbury, chairman of j. sainsbury pic; conrad black; andrew knight; and paul a. volcker, the chairman of the us federal reserve, also an executive of the cfr and the trilateral commission. 41 the spotlight, special report on the bilderberg group and the shadow government (reprint, september 1991) 42 publicity material, european-atlantic group, 6 gertrude street, chelsea, london sw10 ojn 43 where i use the term (tc) or (cfr) after a person's name it denotes someone who is a member of those organisations, had been a member, or would later become one. as with the bilderberg group, it does not necessarily mean that these people all know what is going

the one party state rolled on. bill clinton william jefferson clinton was born in hope, arkansas, and brought up in hot springs. his rhodes scholarship to oxford university gave him a grounding in the world government philosophy and he knew what was required for political advancement from an early age. clinton said in an interview in 1994 that he knew from carroll quigley's books that a permanent shadow government of bankers and government officials existed which controlled the political agenda from behind the scenes. he said that, while still a young man, he realised that it was necessary for him to gain access to this inner circle if he was to become part of the decision-making process that shapes the world.38 that is exactly what he did. his desire for high office was no doubt fired whe

freedom onto our children. as the mind control and the human divisions of class, job, sex, colour and creed, have grown, the childhood messages for the majority have been extremely negative. if you are a woman, you are led to believe that you are here to serve men and conform to your place in a man's world. a career of your own? what about your husband? in these circumstances, standing in a man's shadow becomes the woman's reality and that is the life she attracts and therefore creates. if we are born into a vast council housing estate amid poverty and unemployment, it is easy to see how through childhood and into adulthood we can be persuaded that life will always be like that. we can believe that there is no way out of this cycle. it becomes our reality. we don't expect to escape from ou

DAVID ICKE CHILDREN OF THE MATRIX

world. unseen they walk among thee in places where the rites have been said; again as time passes onward, shall they take the semblance of men "called, may they be, by the master who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" within that passage, whatever its origin may be, you have the story of life on earth over hundreds of thousands of years and the source of those who

t into their true form and the people can see who is really ruling them. they live is available through the bookends section of my website. when we find the right sound frequency the same will happen among those in power today. when it does, can i be wherever the windsors are, please "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear..know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" those who dabble in what has become known as the "occult" open themselves to manipulation by the lower fourth dimension, that home for many misguided

ng to literally interpret texts that were bollocks to start with. only when we have a blank sheet of paper in our minds, free from this intellectual and spiritual pollution, can we possibly have the clarity to see through the game. religion has been a curse on the world, and humanity will never know freedom until this curse has been exorcised. it is the curse of ignorance, which has cast its dark shadow over thousands of years of human suppression by the anunnaki and their bloodlines. more than anything, religion has been the driving force behind humanity's suppression of itself. god save us from religion 227 sources 1 our haunted planet, pp 140 and 143 2 see the woman's encylopedia of myths and secrets, pp 963 and 964, for this background to the sun goddess legends and accounts 3 the retu

all the world's a stage and we are the players. if the reptilians and other astral manipulators did not exist, we would have to invent them. in fact we probably have. they are other levels of ourselves putting ourselves in our face. they are a level of our own infinite self, one of our realities, that we are being challenged to face and transform. if we hate them, we hate ourselves. they are our shadow, that part of ourselves that we do not want to face, acknowledge, or admit to. while our shadow self is hidden from us, the reptilians will stay hidden and continue to covertly control. as we acknowledge it, so they will emerge and we will see what is going on. one is a reflection of the other. the more we deny our shadow side, the more the consequences will be placed before us because that

DAVID ICKE THE BIGGEST SECRET

nds suffered by the mythical hiramabiff according to freemasonic legend and initiation. bill cooper, a former operativewith us naval intelligence, believes that the mythical freemason hero, hiram abiff, isreally a symbol for jacques de molay, the grand master of the knights templar whenthey were purged in france in 1307. de molay was burnt to death on the ile de la cite,the original paris, in the shadow of notre dame cathedral, which the templars hadbuilt on a former site of worship to the goddess diana. his death was ordered by theroman church inquisition with support from king phillipe the fair, who could wellhave been under the control of the priory of sion. cooper says that the assassination ofjfk was the revenge of the knights templar against the church, the state and thepeople. kenne

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

consistently have evil in their hearts. and this evil would be towards the very people they are leading. since 1776, our leadership (u.s. government) has been consistently moving us toward the luciferic new world order. this leadership has always been working through secret societies, misleading us as to their true intentions. this is why our study today is so critical; it demonstrates, beyond a shadow of a doubt, that our leadership has knowingly and consistently been pursuing a hidden agenda which, when fully carried out, will mean the destruction of our nation(the u.s) as we know it today and the beginning of the biblical great tribulation. our leaders are currently calling this system the new world order! the u.s. capital building once they are hidden, these occultic symbols are thoug

DEMONIC BIBLE

ld now take care of itself- if there is a numinous goal to strive for. in brief, the great art of the past has enabled us to achieve an understanding of ourselves- it has brought us to individuation, to the wisdom of a genuine adeptship founded upon the reconciliation of opposites. we have discovered and learnt to know ourselves- and have discovered the unity, the wholeness, which lies beyond the shadow and the self. we have learnt that we are- or can be- both destroyer and creator, both lucifer and god, as we have learnt the natural necessity of both these forces of creation, and destruction, and how renewal and re-birth proceeds from them. we now need to and should go beyond this- for anything else is unhealthy and a waste of life. it is also the negation of the work of those great artis

DIABOLUS

pposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the ini

ubstance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the initiator of the shadow practice of sorcery, thus cannot be judged within a spectrum of the zoroastrian religion this gnosis is other and stands outside within practice. to make proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn, fro

g actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of u

n astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the eclipse. in such an aspect, seth is highly significant to the balance of chaos and order, as he creates situations for both to occur. 5 set and horus indeed have a close connection as not only brothers but also deific opposites. it is suggested by e.a. wallis budge that horus means something similar to he who is above and set therefore he who i

set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magi

DION FORTUNE MYSTICAL QABALA

tion as freely as we take ours from the bible. for to thern reproduction was a sacred process, and they referred to it, not with ribaldry, but with reverence. if we want to understand them, we must approach their teaching on the subject of the life-source and life-force in the same spirit in which they approached it, and no one whose eyes are not blinded by prejudice, or who does not stand in the shadow thrown by his own unsolved problems, can fail to realise that our present-day attitude towards life would be both saner and sweeter for a leavening of pagan common sense and discernment. 26. the principles of maleness and femaleness as mamfested in chokmah and binah represent more than mere positivity and negativity, activity and passivity. chokmah, the all-begetter, is a vehicle of primal

ree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz. archangel: sandalphon. choir of angels: ashim, souls of fire. mundane chakra: cholem ha yesodoth, sphere of the elements. spiritual

DION FORTUNE PSYCHIC SELF DEFENSE

or no known reason. a sense of fear and oppression is very characteristic of. occult attack, and one of the surest signs that herald it. it is extremely rare for an attack to make itself manifest out of the blue, as it were. we are not in our normal state of mind, body and circumstance, and then find ourselves suddenly in the midst of an invisible battle. an approaching occult influence casts its shadow on consciousness before it makes itself apparent to the non-psychic. the reason for this is that we perceive subconsciously before we realise consciously, and a line of creeping shade indicates the penetrating of the subconscious censor from below upwards. as the attack progresses, nervous exhaustion becomes increasingly marked, and there may, under certain conditions, which we will conside

DONALDTYSON CORONZON

e abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by the four winds, shining in isolation with the "brightness of the morning (lucifer is the name of venus as the morning star) because chokmah cannot unite in marriage with binah. their sexual union, as intimated by gareth knight in the quote above, must occur through daath. on a lower, shadow level, the blindragon, coronzon, is required to sexually unite samael, the slant serpent, with lilith, the tortuous serpent. the union of the watchers with the beautiful daughters of man was a work of daath. gareth knight is correct in a strict sense that daath is unnumbered, but it is worth noting that eleven is the number linked to the goddess nuit and to all thelemites in crowley's book

DONALDTYSON UFO

d them on film. since these are actual photographs of physical objects in natural light, it can often be difficult to prove that they are fakes, but they usually have a hokey, naive quality that gives them away. by far the most convincing photographic evidence falls into the first category, and consists of "fuzzies" but in these cases, what do we actually have, other than a fuzzy blob of light or shadow? and what does such a blob prove? by its very nature, it is impossible to conclusively identify. it remains forever an unidentified flying object. attempts to demonstrate that these fuzzy blobs or dots of light represent alien spacecraft are doomed to failure before they begin. so let's recap. ufo means unidentified flying object, and there have indeed been many of these reported throughout

DONALDTYSON VAMPIRES

the dark. the second type of true vampire is also a living human being, but one who sucks vital energy from others rather than physical blood. this class is known as the psychic vampire. often these individuals are completely unaware of the effect their presence has on others. when they enter a crowded room, the vitality drains from those around them. conversation quiets. laughter ceases. a dark shadow seems to grip the heart. the psychic vampire may be animated and laughing all the while, but the happiness of others drains away. usually this type of vampiric personality fixes itself on one person, or a small group, and feeds upon the life force of its victims until its victims are little more than hollow shells. vampirized individuals lose hope, lack all energy or enthusiasm, and often c

aunts the presence of its victim, never leaving the victim's side day or night. the result of this drawing forth of the life force is total exhaustion for the unhappy human host. often this results in sickness and death, although this type of vampirization may continue for many years. those who possess psychic perceptions can sometimes see the vampire spirit hovering close to its host like a dark shadow. those who are afflicted by human psychic vampires can solve the problem simply by taking themselves far away from the influence of the vampire. this will prove difficult, since the vampire will sense that it is losing a source of nourishment, even if completely unaware of its true nature, and will exert all its considerable will power and guile to maintain a close connection with its haple

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

heban version: list of chapters. chapter xc. the chapter of giving memory to a man. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (26 of 36 [8/10/2001 11:22:56 am] vignette: a jackal. chapter xci 'the chapter of not allowing the soul of a man to be shut in. vignette: a soul standing on a pedestal. chapter xcii. the chapter of opening the tomb to the soul and shadow of a man, so that he may come forth and may gain power over his legs. vignette: the soul of the deceased flying through the door of the tomb. chapter xciii. the chapter of not sailing to the east in the underworld. vignette: the hands of a buckle grasping the deceased by his left arm. chapter xciv. the chapter of praying for an ink jar and palette. vignette: the deceased sitting before a st

0. 113. 6 ibid, t. v, p. 183 (l. 166. 7 i.e, the eye of horus. 8 ibid, t. v, p. 184 (l. 167] p. lxvi 8. ha pepi pen ba-k baiu annu as ba-k baiu behold pepi this, thy soul is the soul of annu; behold thy soul is the soul nexen as ba-k baiu pe as ba-k seb anx as of nekhen; behold thy soul is the soul of pe; behold thy soul is a star living, behold, xent senu-f among its brethren.[1] the khaibit or shadow. in connection with the ka and ba must be mentioned the khaibit or shadow of the man, which the egyptians regarded as a part of the human economy. it may be compared with the greek skia' and umbra of the greeks and romans. it was supposed to have an entirely independent existence and to be able to separate itself from the body; it was free to move wherever it pleased, and, like the ka and b

xts is unfrequent, and it is not easy to ascertain what views were held concerning it; but from the passage in the text of unas,[2] where it is mentioned together with the souls and spirits and bones of the gods, it is evident that already at that early date its position in relation to man was well defined. from the collection of illustrations which dr. birch appended to his paper on the shade or shadow of the dead,[3] it is quite clear that in later times at least the shadow was always associated with the soul and was believed to be always near it; and this view is [1. recueil de travaux, t. v, p. 184 (l. 168. 2. recueil de travaux, p.62 (l. 523. 3. see trans. soc. bibl. arch, vol. viii, p. 386-97] p. lxvii supported by a passage in the xciind chapter of the book of the dead,[1] where it

184 (l. 168. 2. recueil de travaux, p.62 (l. 523. 3. see trans. soc. bibl. arch, vol. viii, p. 386-97] p. lxvii supported by a passage in the xciind chapter of the book of the dead,[1] where it is said- em xena ba-a sauti xaibit-a un uat the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (9 of 21 [8/10/2001 11:23:21 am] let not be shut in my soul, let not be fettered my shadow, let be opened the way en ba-d en xaibit-a maa-f neter aa for my soul and for my shadow, may it see the great god. and again, in the lxxxixth chapter the deceased says- maa-a ba-a xaibit-a may i look upon my soul and my shadow.[2] the khu or intelligence. another important and apparently eternal part of man was the khu, which, judging from the meaning of the word, may be defined as a "shini

m-s xent xu therewith, that thou mayest prevail with it among the khu's.[2] and again, when the god khent-mennut-f has transported the king to heaven, the god seb, who rejoices to meet him, is said to give him both hands and welcome him as a brother and to nurse him and to place him among the imperishable khu's.[1] in the xciind chapter the deceased is made to pray for the liberation of his soul, shadow, and khu from the bondage of the tomb, and for deliverance from those "whose dwellings are hidden, who fetter the souls, who fetter souls and khu's cc and who shut in the shadows of the dead;[4] and in the xc ist chapter[5] is a formula specially prepared to enable the khu to pass from the tomb to the domains where ra and hathor dwell. the sekhem or form. the doctrine of eternal life. http/

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

rammaton et in nomine tetragrammaton, in quibus sunt voluntas firma et fides recta. amen. sela, fiat. qu'il en soit ainsi. 1 next we recite the prayer of the sylphs, after having traced in air their sign with the plume of an eagle. prayer of the sylphs spirit of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds and movest on the wing of the winds. when thou breathes! forth, infinite spaces are peopled! when thou inhalest, all that comes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections

omes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiratio

ELLIS LOW TWELVE 1907

ecial peril, i asked myself whether it was safe fully to trust vikka. it 36 low twelve would seem that he had already served the united states so well, and had struck so many blows against his people, that, if he meditated treachery, he could never atone for these acts. i recalled that on more than one occasion i had trusted him so fully that he could have brought about my death without causing a shadow of suspicion. when i thought of all this, i compressed my lips and muttered "i will never doubt him; he has been tested by fire" and yet the old, vague, tormenting suspicion would come to me, and it came again when i glanced sideways at him, and saw his black eyes gazing off across the shimmering plain toward the mountain spur. the misgiving was unreasonable, but it would not down. i shudde

. i had the drop on him and swore he should not escape me. my second impulse was not to wait, but to bring him down before he turned his head to scan his surroundings. but there was something in such an act at which i revolted. unspeakable wretch though he was, and deserving of death ten times over, i shrank from a cold-blooded snuffing out of the apache leader. no; i should wait and give him the shadow of a chance. i have said that the smothering heat of the days was followed by a chilliness at night which was one of our greatest trials on that memorable campaign. the grim chieftain had a blanket about his shoulders, as if he needed it for comfort. as he stood his side was toward me and his rough, irregular profile was thus brought out plainly. the strained situation had lasted no more th

minute when it became plain to me that geronimo had come here to meet some one. his attitude was that of expectancy, and with all his wonderful faculties alert, he was peering fixedly a little to the left, from which direction his visitor probably was to advance. all doubt on this point was removed when from that point a second form came out of the gloom, with no more noise than that made by the shadow of the cloud which glided over the hills. my heart beat faster than before, for the instant thought was that the chief had moved out from his camp to meet one of our scouts, who was bearing him news of our movements. such treachery had aided him more than once to escape from critical situations, and now it was about to occur again. my anxiety was to identify the traitor. i preferred to shoo

must make some allowance for uncivilized men who are pressed desperately hard. we have been a long time on our way here, and i shall be glad to accompany your prisoner back to our camp "and he will be equally glad, no doubt, to go with you; yonder he lies, apparently asleep, on that blanket, which i placed at his disposal" it will be remembered that no fire was in the camp, a part of which was in shadow, though by this time the moon was high in the sky, and when not hidden by clouds, a flood of light bathed the earth. a few paces beyond where we stood 74 low twelve a dark, silent form was lying, as if the man felt no interest in what was going on around him. jennings walked over to him, stooped and touched his shoulder, saying something in apache. there was no reply, and he bent lower. a m

i have alluded excamping on his trail 113 tended for several miles, almost to the edge of the town. if mcgibbon should learn of my coming, it would be the easiest thing in the world for him to form an ambuscade and empty half of my saddles at the first fire. because of this fact, i halted my men a mile out, and rode forward alone until close to the town, when i dismounted and tied my horse in the shadow of the trees, for the night was a bright, moonlight one. i was doing a risky thing, for i was taking the chances which i would not permit my men to run, but i relied upon the partial disguise of my slouch hat and the fact that forty or fifty men would not be likely to fire upon a single horseman whose identity they did not know, when they were waiting to receive a whole company of raiders

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rd the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod wit

u, t ai chi ch an, and yoga from elementary to advanced study. they were first located in west los angeles and then in santa monica. acupuncture an ancient chinese medical system over five thousand years old, recently revived in china and demonstrated to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity, softness, femininity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human body affects health and disease. acupuncture therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for surgical operations can also be effected by acupuncture. both ancient chinese and hindu medical

it and breath identified with each other.an identification continued in the latin spiritus and the greek pneuma, as well as appearing in other languages. it is possible that the breath, which in some climates readily condenses in cold air to a white mist, might be regarded as the stuff that ghosts are made of. the misty nature of the ghost may also have resulted from an early speculation that the shadow is related to soul. thus animistic ideas of the soul offer an explanation of apparitions. ancient religion also had a belief in a host of spirits that had never taken bodies.true supernatural beings, as distinct from souls, i.e, gods, elementary spirits, and those evil spirits to which were attributed disease, disaster, possession, and bewitchment. the ancient deities may have evolved into

r which afterwards proved to be true. that the hebrews believed in the possibility of the souls of the dead returning is evident from the tale of the witch of endor (i samuel 28. in this connection, french biblical scholar augustin calmet wrote in his classic study, dissertations upon the apparitions of angels, demons& ghosts (1759, whether samuel was raised up or not, whether his soul, or only a shadow, or even nothing at all appeared to the woman, it is still certain that saul and his attendants, with the generality of the hebrews, believed the thing to be possible. similar beliefs were held by other mediterranean nations. among the greeks and romans of the classic period apparitions of gods and men seem to have been fairly common. as calmet further noted, the ancient greeks, who had der

s. london, 1727. dingwall, eric j, and trevor h. hall. four modern ghosts. london, 1958. dingwall, eric j, k. m. goldney, and trevor h. hall. the haunting of borley rectory. london: duckworth, 1955. flammarion, camille. death& its mystery. 3 vols. new york: century, 1921.23. haunted houses. paris, 1924. reprint, new york: appleton, 1924. reprint, detroit: gale research, 1971. garland, hamlin. the shadow world. new york, 1908. gurney, edmund, f. w. h. myers, and frank podmore. phantasms of the living. london: trubner, 1886. abridged ed. new hyde park, n.y: university books, 1962. hamel, frank. human animals. london, 1915. reprint, new hyde park, n.y: university books, 1969. hibbert, samuel. sketches of the philosophy of apparitions. edinburgh, 1825. lang, andrew. book of dreams& ghosts. lon

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

with all the prevailing ideas on the paranormal, and he showed no doubt whatever as to the genuineness of phenomena. he wrote: the question of fraud and imposture are naturally the first that suggest themselves when we begin the study of these phenomena. but the slightest acquaintance with the life, habits and proceedings of the three or four leading mediums is enough to remove even the faintest shadow of suspicion. of all the explanations conceivable, the one which attributes everything to imposture and trickery is unquestionably the most extraordinary and the least probable. from the moment that one enters upon this study, all suspicions are dispelled without leaving a trace behind them; and we are soon convinced that the key to the riddle is not to be found in imposture. less than fift

e: aikido (a kind of judo of graceful movement in which an opponent s force is used against him, bando (burmese boxing and wrestling, judo (wrestling with special emphasis on balance and leverage, jiu-jitsu (a more comprehensive and aggressive forerunner of judo, karate (kicking, striking, and blocking with arms or legs, kung-fu (a group of various styles of fighting and defense, shaolin (chinese shadow boxing, tae kwon do (korean system of kick-punching, and t ai chi chuan (originally a self-defense art, now a system of physical exercises to harmonize body and mind. the various forms of martial arts have, as their basis, the attainment of spiritual enlightenment and peace, from which point remarkable feats of skill and strength in self-defense or attack can be generated. in the process of

d, and they were borne upward in a recumbent position. the phantoms of carlos mirabelli, the south american medium, similarly raised themselves and floated in the air before full dissolution, which began with the feet. when matter apparently passes through matter or when apports are brought into the seance room, the process of dematerialization may be identical. this was suggested by d esperance (shadow land, 1897: a lady once brought a brilliantly colored persian silk scarf, which yolande regarded with great delight, and immediately draped about her shoulders and waist. this scarf she could not be induced to part with. when she had disappeared and the seance closed a careful search was made, but it was not to be found. the next time she came, the lady asked her what she had done with it

ishop smilingly bent over mirabelli and looked at him silently. then he slowly dematerialized. at the sixth sitting, mirabelli, tied and sealed, disappeared from the room and was found in another room still in trance. all seals on doors and windows were found in order, as well as the seals on mirabelli himself. once, among 14 investigators, his arms dematerialized. on the photograph only a slight shadow is visible. in 1930 the british psychical researcher eric j. dingwall reviewed and summarized the original portuguese documents, and stated, i must confess that, on a lengthy examination of the documents concerning mirabelli, i find myself totally at a loss to come to any decision whatever on the case. however, as early as the november 1930 issue of psychic research, hans driesch threw cold

-tying experiments on an endless cord were successfully repeated with eglinton by a dr. nichols in his own house. mina crandon( margery) also rivaled zollner s experiments by demonstrating the paranormal linking of two rings made of different woods (see matter passing through matter. the fraudproof trick table of harry price was lifted by margery in sittings in london. the telekinetoscope and the shadow apparatus of the same researcher provided some extraordinary phenomena in the presence of stella c. in the national laboratory of psychical research. the first demand that a scientific american committee submitted to walter, margery s control, at the time of this well-known investigation was to produce movements inside a closed and sealed space. for this purpose a sealed glass jar with a br

EVIL AND UNCLEAN SPIRITS

d 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 seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adver

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

arge, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orfeo angelucci was among the most interesting of the early contactees. unlike many of his contemporaries, he was generally deemed 22 angel of the dark ufo contactee orfeo angelucci

ng were handlike with three fingers and a thumb (mcgraw, 1970. mc- graw adds, he fitted the description of a mongoose about as well as he did that of part of the fifth dimension. irving estimated that he was no more than five or six inches long and weighed no more than a pound to a pound and a half. sightings of him were always fleeting, and on rare occasion the irvings saw him in silhouette as a shadow in the wall. gef said he did not want to be seen because he was terrified of being captured or killed. a photograph viorrey took of him at a distance of five hundred feet showed little except a furry blur. by early 1932, news of gef s doings had spread past the isle. in a dispatch dated january 10, a manchester daily dispatch reporter wrote that on a visit to doarlish cashen he had heard a

r declared weber to be the sister of a spacewoman he had met in 1946. for her part, weber recalled that in previous lives she had been a venusian and menger had been a saturnian (a relationship she documented in a lurid 1958 book, my saturnian lover. on one occasion, four followers of menger s were invited separately into a dark room, where each had a brief audience with a spacewoman concealed in shadow. when a sliver of light accidentally caught the supposed spacewoman, however, one of them recognized weber. subsequently, menger left his wife and married weber. by the time his book from outer space to you appeared in 1959, menger had largely withdrawn from the saucer scene. the next year, interviewed on long john nebel s television show, menger startled his host and audience by seeming to

FAUST

never, round the chariot, line on line, now ring twines with ring, to waver in a series serpentine. come, ye vigorous nereides, sturdy women, pleasing, wild, bring, ye delicate dorides, galatea, her mother s child: earnest, like the gods, a woman meet for immortality, yet like women gently human, of alluring charm is she. dorides [in a chorus, all mounted on dolphins, passing by nereus. light and shadow, luna, lend us, on this flower of youth shine clear! to our father we present us, pleading bring we bridegrooms dear. to nereus. they are boys we saved from dreaded gnashing of the angry main; on the reeds and mosses bedded, warmed we them to light again. here, with kisses warm and tender, loyal thanks must they now render; may the good thy favour gain! nereus great is the gain to win a two

phorkys daughters, then, art thou? for to that family thee would i liken. art thou perchance of those born hoary, with but one eye and but one tooth, sharing them alternately, art thou one of the graiae? darest thou, monster, here beside beauty under the eye of great phoebus to show thee? come, only step forth, notwithstanding, for the hideous sees he not, as his holy eye has not yet alighted on shadow. but a sorrowful adverse fate us poor mortals doth force, alas! to the unspeakable pain of eyes which the detestable, ever accursed, on beauty s lovers doth still inflict. yea, then hearken, if thou darest meet and defy us, hear the curse, hear the menace of each rebuke, out of the cursing mouths of the happy ones formed and fashioned by very gods. phorkyas old is the word, yet high and tru

l wind fans it with its wings. vapour and smoke it hither brings. rash the command, too quick obeyed!what hovers hither like a shade? midnight four grey women enter. first my name, it is want. second and my name is guilt. third my name, it is worry. fourth and mine is distress. three together the door is locked fast, we cannot get in: a rich man dwells there, we may not go in. want here i turn to shadow. guilt here i cease to be. distress the pampered ones turn their faces from me. worry ye sisters, ye cannot, may not go within but even at the keyhole will worry slip in. worry vanishes. want grey sisters, away! ye must vanish from here! guilt i ll bind me beside thee and keep me quite near. distress distress keepeth pace with you, still as a breath. the three fast gather the clouds, they b

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rrelated with the vedantic sharira (bodies) and the vedic koshas (sheaths).25 as the empowered substance of consciousness manifesting in the four worlds, the qlifoth co-exist like the layers of an onion in reverse, differing from one another in size, density, and rate of vibration. each qlifah makes its imprint on the next, denser shell. one might also envision the analogy of each shell casting a shadow that materializes as a successively denser shell. in ascending the tree, the individuated consciousness expands through the successive shells, with their respective states and stations, and their associated powers. what happens when you ascend the tree shall be described in a later section in this chapter, and the experiences in the various shells shall also be treated in more detail in cha

the ayn(]ya) is called nirvikalpa samadhi (lit. union with godwithout- qualities) in sanskrit. nirvikalpa samadhi is the complete extinction of individuated consciousness in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless the only current. i am, i am. lo! tis stopped, even the current flows no more, void merged into void- beyond speech and mind; whose heart understands, he knows the

FLY THE LIGHT

or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits 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

FOCUS OF LIFE

of belief, not reality. he who has no law is free. in all things there is no necessity. become weary of devising wisdom in morals. many unseemly words have been spoken in self slander, what more painful than that? for in the mud i tread on thee. the path men take from every side is mine. there is nothing more to be said 'i'-infinite space "the soul is the ancestral animals" aphorism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am not thy preservation. thou art the way. assuredly, thy virtue is to be equ

e is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth

ine skin destroyed and gone rotten! o, stranger, what is the cause of my desolation" aaos, sitting down, mused long to himself "when the very ground beneath one's feet collapses, what is secure? what chance of escape- but foreknowledge? would the study of grammar, or correct pronounciation of language, save one" while he was thus meditating, suddenly he was afraid and gave a start. for beside his shadow grew another shadow. and when he looked round, there stood before him an illuminated youth who said "awake aaos, this sorry ruin thou didst cause by thy greater love. all these pleasures were but dreams, which awoke too violently. what is all sexuality but the infinite synonyms of self-love; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

f animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the features of that marvellously beautiful form of man reflected in the water and his shadow on the earth. and he, having seen this form like to himself in nature, reflected in the water, he loved her and wished to dwell with her. the moment he wished this he accomplished it and came to inhabit the irrational form. then nature having received her loved one, embraced him, and they were united, for they burned with love" man having taken on a mortal body, in order to live with nature

this chapter have been catholics, but in philippe du plessis mornay we have a protestant author who is making a large use of hermetism2 in his de la verite de la religion chretienne, published at antwerp by plantin in 1581 with a dedication to the king of navarre. in this dedication mornay says that "in these miserable times" he is undertaking a work for religion through studying the world as a "shadow of the splendour of god, and man as made in the image of god. in this latter part of the century, in a europe devastated by the awful wars and persecutions arising from the conflict between reformation and catholic reaction, mornay is an example of how men were turning to the hermetic religion of the world to take them above these conflicts, and as a possible way of escape from the agonies

octrines, divinations and superhuman teachings. whence with magical and divine rites they ascended to the height of the divinity by that same scale of nature by which the divinity descends to the smallest things by the communication of itself. but, what seems to me most deplorable, is that i see some senseless and foolish idolaters, who no more imitate the excellence of the cult of egypt than the shadow approximates to the nobility of the body; and who seek the divinity, of which they know nothing, in the excrements of dead and inanimate things; and who not only mock at those divine and deepseeing worshippers, but also at us, reckoning us to be no better than beasts. and what is worse, they triumph at seeing their foolish rites in such repute whilst those of others are vanished and annulle

e eternal essence, the specific substantial perpetuator of the eternal generation and vicissitude of things which are called after their founders and fabricators, and above them all presides the form of forms, the fountain of light, the truth of truths, the god of gods, for all is full of divinity, truth, being, and goodness.3 the sun, the universal apollo, the absolute light, is reflected in its shadow, its moon, its diana which is the world of universal nature in which the enthusiast hunts for the vestiges of the divine, the reflections of the divine light in nature, and the hunter becomes converted into what he hunts after, that is to say, he becomes divine. hence the wonderful image of actaeon and his dogs, hunting after the "vestiges, which recurs again and again in the eroici furori

ough he were addressing the doctors of oxford, paris, or wittenberg. the universe is infinite, for the infinite divine power would not produce a finite world. the earth is a star, as pythagoras said, like the moon and other planets and worlds which are infinite in number. in this universe is a universal providence in virtue of which everything in it lives and moves, and this universal nature is a shadow or vestige of the divinity, of god, who in his essence is ineffable and inexplicable. the attributes of the divinity he understands together with theologians and the greatest philosophers to be all one. the three attributes of power, wisdom, and goodness("potenzia, sapienza e bonta, are the same as mens, intelkctus, and amor("mente, intelletto ed amore. in speaking of this according to fait

FRATER ELIJAH ANGELS OF CHAOS

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

nd speaking into being all of existence. more on this later. ii/3b: the end of the creation process. the choice was made to exist, to bring about itself in wonderment again and again unto a new creation. the calling was of itself to itself, for it is. in a microcosmic view, this is the urge of initiation. a picture is given representing 7 steps ascending to a star. part of the stairs are shown in shadow and flame. this is our hell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of th

. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine that the quaklephant cannot stand it s laser focus. a sarcastic representation of brother elijah in his angelic form, in a interplay hoping for more real friends to play with. ii/6b: we have the lamp. a sigil of harakhan, god of knowledge, and lucifer-christ as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun of pandaemonaeon. a perspective of knowledge is given. words (as well as numbers) trap ideas. numbers obviously being more effectual and universal in application. thus we can see that all communication is a binding. a bringing down into form of the fluid flux of reality into a phantasm

FRATER TENEBROUS CULTS OF CTHULHU

ntacles and cilia. their servants are the mindless, protoplasmic shoggoths. in the novel, at the mountains of madness, lovecraft records the wars which took place between the old ones and other extra-terrestrial races, at the dawn of time. these other groups include the spawn of cthulhu, winged cephalopods who constructed the now-sunken city of r lyeh. the deep ones, described by lovecraft in the shadow over innsmouth, are the semi-humanoid, aquatic servitors of dagon. at certain times in the past, they have ventured onto land and mated with humans, producing a degenerate offspring who can be recognised by icthyoid physical characteristics known as the innsmouth look, after the new england seaport whose inhabitants had interbred with the deep ones. the whisperer in darkness details a third

s. the last type which lovecraft was to describe in detail is the great race, which occupied the continent of australia some 150,000 years ago. unlike the other races mentioned above, it seems that this group may have been indigenous to the earth. physically, they were cone shaped beings, the head and organs attached to extendable limbs spreading out from their apexes. according to the story, the shadow out of time, the great race were able to effect mind transference with any living being, and had accumulated a vast collection of information on the various cultures that exist in the universe. this completes the pantheon of non-human entities. in turn, the worship of the great old ones is continued on earth by secret societies whose traditions and rituals preserve the hidden knowledge of t

deciphered passages from the book of enoch, words approximating to the names of the great old ones, as they appear in the cthulhu mythos have been discovered. from around 1930, lovecraft periodically assured his correspondents that he was about to give up writing, but forced himself to continue to make the effort to produce new fiction. in 1935, a year after the completion of his final story, the shadow out of time, he developed an illness which was finally diagnosed in 1937 as cancer of the intestines, by which time the disease has spread thought his trunk. he was admitted to the jane brown memorial hospital, where he died on march 15, 1937, aged 46. he was buried three days later, in the family plot at swan point cemetery. after his death, his friend and correspondent august derleth form

ried three days later, in the family plot at swan point cemetery. after his death, his friend and correspondent august derleth formed the arkham house imprint, with the original aim of saving lovecraft s work from the obscurity of the pulp fiction magazines in which it had first appeared, and to bring it to the attention of a wider audience (during lovecraft s lifetime, only one of his tales, the shadow over innsmouth, had appeared in book form, produced by an amateur publisher) in 1939, arkham house published the first collection of his stories, the outsider and others. since then, many other writers have contributed to the growing annals of the cthulhu mythos, adding their own deities to the pantheon, and creating eldritch tomes to add to the list of blasphemous grimoires. these authors

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 generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participant

FREEMASON BLUEBOOK

god! knowest our downsitting and our uprising, and understandest our thoughts afar off. shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions we are destined to endure, while traveling through this vale of tears. man that is born of a woman is of few days, and full of trouble. he cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not. seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish his day. for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. but man dieth and wasteth away; yea, man giveth up the g

d us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today our brother answers not our call. once he lived and labored among us, but now his star has seton this world and he has passed into the light that lies beyond the darkness of the valley of the shadow of death. we shall no more hear his voice until we shall have answered, in another world, the voice that has called him thither. in a little while, as it has happened to our brother whose memory we now honor, so will it happen to us, and we like him shall be gathered to our fathers. let us then not forget the lessons taught us by our brother's death; but remembering the uncertainty of life

st of the trials and tribulations that are a part of life, can alone endue us with that quietness of spirit and that peace of mind and heart which the world can neither give nor take away. let us pray. chaplin: god, our father in heaven: thou art the giver of life and light and love, our help and solace in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our salvation, our refuge and our strength in every time of trouble. we thank thee for the life of our brother. we thank thee that he was one of our fellowship and that we were privileged to labor with him in the mystic tie of brotherhood. we are grateful to thee for the precious memories of him which we sh

FREEMASONS SATANISM AND SYMBOLISM

ary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness; day and night, freedom and despotism [morals and dogma, p. 14 "masons also use the two triangles to represent this idea of opposites. in short talk bulletin, a pamphlet which is to be read in the lodges, we are told that the triangles are symbolic of good and evil, day and night, the chinese yang and yin [dr. c. burns, masonic and occult symbols illustrated, quoting maso

FULL MOON RITUALS

calling she has been following all evening, and she knows she is on the right track. she wanders to the lake, moon reflected in its mirror finish. she turns and spies the castle. this smells old, very old. and this is where she is to go. she looks back at the moon hanging in the sky, stands on her rear legs for a moment staring at the mother moon. a change takes place, and there is a shift in the shadow of the bear and a shadow of a human which meld into one. then shadow then wanders towards the castle. the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, and s

s of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and carries the incense back to the altar. as she moves back toward her place in the circle, her eyes seek out and meet those of her beloved husband, typo demon. she passes him the castl

s back into the ritual room and sees his dear sister standing before him. he hears her call to "come again" and knows that momentarily she, too, shall "become" and that his feelings toward her shall be magnified a thousand-fold; not only as sister, but as lover, as mother and as immortal beloved "hoof and horn, hoof and horn" deer hears and knows well that to all who desire to see- whether seeing shadow, or faint outline of magical light- that he wears both now. as deer drops to his left knee with both hands clasped upon his right, he reverently lowers his eyes to the floor and to his sister's feet. and, hearing her gentle permission among the many melodies already playing in his head, raises them. knees, womb, heart, breasts. knowing that his goddess already resides within, as she does wi

FULLER J F C SECRET WISDOM OF THE QABALAH

uilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in

sh, the initial of ra e (evil? h god thereupon said to it: ggo to thy place, as thou hast need of the resh. for man, whom i am about to create, will be composed of you both, but thou wilt be on his right whilst the other will be on his left. h 3 in the book of genesis this duality in man is hidden in the words glet us make man in our image h, that is in light; gafter our likeness h (simulacrum or shadow, that is in darkness, which is the garment of light. the purpose of evil is to stimulate goodness. c..the holy one inflicts suffering on the righteous in this world in order that they may merit the world to come. but he who is weak of soul and strong of body is hated of god. it is because god has no pleasure in him that he inflicts no pain upon him in this world, but permits his life to flo

for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its seven lower sephiroth are seven hells. each of these ten infernal sephiroth is inhabited by a host of demons, of which the first two orders are without form, the third is of darkness, and the remaining seven represent all human vices (activities. these seven infernal halls [

he ten sephiroth of the world assiah were sealed. 14 secret wisdom of the qabalah page 40 these are the seals of st. john's apocalypse. thus it is disclosed to us that the god of assiah is the reversed sammael of yetzirah, who is the reversed metatron of briah, who is the reversed adam qadmon of atziluth. in brief, sammael in assiah is the reversed adam qadmon three times removed; he is the gdark shadow of the manifestation of the great androgene of good h. 15 he is metatron in an active form, just as when in yetzirah he is metatron in a passive form- the serpent above and the serpent below. he is tetragrammaton reversed; and this was grasped by picus de mirandula when he wrote in his kabbalistic conclusions. the letters of the name of the evil demon who is the prince of this world are the

son. to him omnipotence supposes authority, necessity, and liberty, and through necessity the universe came into being in the form of authority and liberty- law and free will. necessity is in fact the divine mystery which is beyond all reason. it exists; it is, gi am h, the secret of elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms and figures into it in the follo

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat my267 feet. forgotten, forgetting, and therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam. doing alone! clods of earth are piled above thee,dustisnowthy fair young form; wewhomournthee, wewholove thee, have consigned thee to the worm.roundthy grave the shadow creepeth,andthe summer breezes blow; there the drooping snowdrop sleepeth, there the yew and myrtle grow. but thy pure soul, heavenward soaring, far beyond the furthest star,nowis at god's. throne adoring,wherethe radiant angels are.ifzastroniwasofsimilar quality' it is, perhaps, all tothegoodthatit 'perished,withotherludibriaand note-books. a rather more polished epitaph, entitled 'sleep

for thought.thetext of thehouseofthehiddenlightis in the formofthirty-five letters between filius aquarum (machen) and elias artista (waite, preceded by'thepastoral (waite's introduction, andtwoanalyses of the letters,'theaphorisms and maxims of the secret mystery' and'theversiclesand responses of the secret order'.theletters are all headedwithfantastic, allegorical addresses-afrom avalleyof the shadow,'fromthepassesof the east,'underanewstar in serpentarius-e-and the wholeworkiswrittenin a mock-antiquated style, deliberately and misleadingly verbose. it is yet possible, by a conscious and considerable effort of will, to penetrate to the meaning of the book as it is set out in'thepastoral':wherefore two brothers, hereby and herein, having been advanced, by a glorious and singular dispensa

sual substitutes (lawsxviiiandxix).to ensure inebriety law'xxxstated that 'at ordinary meetingsofthe sodality a general confession of thirst shall be recited,andthis invariably, while lawxxixinformed members that'thefalling sign is the lapseofany member underthetable, as to which:absitomen.'norwas the sodality confined to men, for'thebrothers of the sodality areknowngenerally as the people of the shadow and their sisterswhoare latent in the secret bosom of theorderare the daughtersofnight.'theritual was in twenty-two stages, following the lettersofthe hebrew alphabet, and involvedtheceremonial fillingofawineglasswhichwas then 'sentround'the whilethe'secret maxims of theorder'were recited:74a.e.waite-magicianofmanyparts_1.scriptumest:thespirit indeed is willing,butthe flesh is weak: hence i

ch the potation which is fatal as the vulgarity which surrounds it.5.audivimus:theblack list is local and temporal,butinebriety is eternal.6. etnos hewhoconfessesto true thirst asks for the waters of life. 7. ill autem:thehighest maxim of all is to drink freely,butthe wise man avoidsthewatersofmarah. stjohnadcock had presumably listened to these awesome maxims,butwho'were the other 'people of the shadow' remains unknown- machen also had settled down, for after theannusmirabilishe had met and, in june1903,marrieddorothypurefoyhudleston. he told waite about her, in a somewhat guarded manner, shortly before christmas of1902,butthey didnotmeet until the following march. waite found purefoy to be 'pleasant andnice,she drinks absinthe, smokes when she dares, has no conventions and requires none

GILBERT THE MAGICAL MASON

ms of nature and man as described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under the shadow of thy wings. 0 lord in thee do i put my trust, keep and preserve me from my enemies, for thy mercy's sake. amen' time will not permit metosay anything of our author's controversies, nor of his anatomical and medical works; theyin memory of robertfludd53are now only of antiquarian interest. he died at coleman street, worn out by mental labour and anxieties. his body was brought to bearstead

ion obviously flourished at several periods of bible editing, and some evidence of its existence during this decade even, might be found in the laboursofthelate revisers of the old and new testaments.itwillbemost convenient to consider the several bible words relating to man in our theosophic order as near as possible, and with that object first to consider the lower quaternary 255 material body, shadow or astral form, life principle, animal soul; and subsequently to investigate words demonstrating the higher principles- mind or human soul, spiritual soul, and divine spirit. to commence with the material body of man, the hebrew name is guph, or by letters gup, and also gu, guit, gupt, from the root guh or gup. yet the word nephesh, animal soul, to which we shall come presently, is also tra

ira or astral form, although this human principle has always been recognised by the eastern and western schools of magic and occultism, and pneumatology, and a notice of it is also found in germanic and celtic folk lore, as in the title doppel-ganger of the germans. but it is my wishtosuggest to you, and to argue that two words in the hebrew old testament were originally intended to refer to this shadow form or prototype underlying a man's physical and material body. these words are tzelem and temunah. tzelem occurs various255 ly according to the construct state, astzl,tzlm,or tzlma, and in hebrew dictionaries is rendered 'shadow' or 'image. the word temunah is from the rootmnhormin,meaning 'resemblance' or 'species, and is translatedshadow, similitude,142themagical masonorimage.now the th

'our; a halting between two opinions, as if the intended meaning were- when i awake or reincarnate in the image or form of thee, who art one above me,i.e.,more divine: for the individuality, the manasic entity, has some sort of astral body or aura in every stage of existence, however much above our present mode of life. this root tzel reappears in the hebrew word tzelmuth, meaning death, and the 'shadow of death: tzel, shadow; and muth, death; in the latin vulgate -umbra mortis,ingreek255skia thanatou.this is a curious coincidence if there be no hebrew recognition of the astral, because the astral, like the physical body, is subject to similar change at death. consider next the formation of eve, the first female, in genesisii.21-23:here we have the so-called jehovisticnarrative, in which t

ich the hebrew divine names are jehovah elohim,ihvhalhim,and these are rendered into the english words'lordgod 'and he took one of his [adam's] ribs 'and of the ribanomalies inthebiblical views of man 143which the lord god had taken from adam, made he a woman. now this wordribsuggests the ideaside;the hebrew word istzlo,tzaddi, lamed, and ayin, which has a suspicious resemblance to the wordtzlm,a shadow form. consider next that eastern occultism teaches that there is a curious connection between the spleen, an organ lying on the liftside,and the astral form- clairvoyants report having seen the astral form ooze out from the left side. have we not here a blind, an intentional hebrew blind for purposes of concealment?thewordtemunahis used for the likeness of any thing, as in exodus xx. 4, or

GILBERT THE SORCERER AND HIS APPRENTICE

ah- 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- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the asstheoxserpentsstrange beasts splendour on every side fire enfolding

GNOSTIC HANDBOOK

ce, since they do not see anything else existing before them. therefore they live in disobedience and acts of rebellion, without having humbled themselves before the one because of whom they came into being. they wanted to command one another, outrivaling one another in their vain ambition they were brought to a lust for power over one another according to the glory of the name of which each is a shadow, each one imagining that it is superior to the others. nag hammadi tri.trac 79:12-32 the gnostic handbook page 46 while we have shown (at least i hope so, that there is no cosmological evil, that does not mean evil cannot or does not exist. since every entity has free will, then ignorance can occur on multiple levels of existence. hence, it is important to realize that some spirits can also

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

cannot fully exist in the lower world, and hence union with the hga can never be fully experienced in a mortal body. the gnostics understood this, and this is why they went to such pains to explain the real nature of the physical form of jesus. for the gnostics, the body of jesus was only partially physical. after his baptism (initiation) his physical body was transformed and became a phantom or shadow. for most of us this sort of transformation is unlikely, and hence, as we communicate further with the hga a close relationship is formed. however, union with the hga is normally reserved for the evolutionary cycles after we return to the treasury of light. there are many dangers at this stage, i cannot list the number of gnostics who have tried to artificially bring about union with the hg

GOETIA LUCIFERIAN

rie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the

d clear. if you seek to summon one of the djinn of the goetia, understand how the spirit relates to your mind, how it will manifest in yourself. do not summon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the blac

and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this manner, lucifer is the liberator and developer of humanity with his gift of the black flame, or individual

tan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the infernal and celestial) the sub-princes are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (a

ning. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou, who drawest in thy breath and all that cometh from thee, returneth unto thee! ceaseless movement, in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changless

ceaseless movement, in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thine intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body, the spirit of air shall be a soul, the dream shall be a thought. and no longer shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth a

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: thou before whom the life of beings is but a shadow which changeth, and a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou who drawest in thy breath, and all that cometh from thee returneth unto thee! ceaseless motion in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changelss empi

thee! ceaseless motion in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changelss empire of created light, of shades, of reflections, and of images, and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and

GOLDEN DAWN RITUALS VENUSZAM16

came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels 11 of thy chariot. yhvh tzboath, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that t

GOLDEN DAWN RITUALS Z3

candidate, the human will is not as powerful in the jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance

GOLDEN DAWN RITUALS ZAM16

rance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. la, ab, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high, even amoun have i called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be

GOLDEN DAWN RITUALS ZAM20

nversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 1

GOLDEN DAWN RITUALS ZAM22

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

he gods 42 part ii foam of the sea peru and bolivia graham hancock fingerprints of the gods 43 chapter 4 flight of the condor i m in southern peru, flying over the nazca lines. below me, after the whale and the monkey, the hummingbird comes into view, flutters and unfolds her wings, stretches forward her delicate beak towards some imaginary flower. then we turn hard right, pursued by our own tiny shadow as we cross the bleak scar of the pan-american highway, and follow a trajectory that brings us over the fabulous snakenecked alcatraz: a heron 900 feet long conceived in the mind of a master geometer. we circle around, cross the highway for a second time, pass an astonishing arrangement of fish and triangles laid out beside a pelican, turn left and find ourselves floating over the sublime i

with the top platform, which counted as a further step, the total was 365. this gave the number of complete days in a solar year. in addition, the geometric design and orientation of the ancient structure had been calibrated with swiss-watch precision to achieve an objective as dramatic as it was esoteric: on the spring and autumn equinoxes, regular as clockwork, triangular patterns of light and shadow combined to create the illusion of a giant serpent undulating on the northern staircase. on each occasion the illusion lasted for 3 hours and 22 minutes exactly.1 i walked away from the temple of kukulkan in an easterly direction. ahead of me, starkly refuting the oft-repeated fallacy that the peoples of central america had never succeeded in developing the column as an architectural featur

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

-watering, lung-searing pollution. our route then took us up over pine-covered mountains, past the snowy peak of popocatepetl and thence along tree-lined lanes amid fields and farmsteads. in the late afternoon we arrived at cholula, a sleepy town with 11,000 inhabitants and a spacious main square. after turning east through the narrow streets, we crossed a railway line and pulled to a halt in the shadow of tlahchiualtepetl, the man-made mountain we had come here to see. once sacred to the peaceful cult of quetzalcoatl, but now surmounted by an ornate catholic church, this immense edifice was ranked among the most extensive and ambitious engineering projects ever undertaken anywhere in the ancient world. indeed, with a base area of 45 acres and a height of 210 feet, it was three times more

g the devotion of many cultures during the historic period. the feathered serpent in this particular sculpture, however, had certain characteristics that set it apart. it seemed to be more than just a religious symbol; indeed, there was something rigid and structured about it that made it look almost like a piece of machinery. whispers of ancient secrets later that day i took shelter in the giant shadow cast by one of the olmec heads carlos pellicer camara had rescued from la venta. it was the head of an old man with a broad flat nose and thick lips. the lips were slightly parted, exposing strong, square teeth. the expression on the face suggested an ancient, patient wisdom, and the eyes seemed to gaze unafraid into eternity, like those of the great sphinx at giza in lower egypt. it would

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

rs ago for puns. i mused that perhaps, for example, woodrow derenberger s 1966 encounter in west virginia with indrid cold from the planet lanulus had something to do with myth and legend. jacques vallee and john keel had both pointed out the connection with mythic names and legends, and i thought lanulus might be a play on land you lost or land you lust a reference to atlantis lore, or legendary shadow lands such as f rie or magonia. but such answers seemed, like the masonic third degree, somehow incomplete. 22 allen h. greenfield i was aware, also, that similar names had shown up as discarnate beings and controls in 19th and early 20th century trance mediumship, ufo contactee trance channeling and, later, the trance channeling so trendy since the seth material of jane roberts in the 1970

: that d be 1961 or 62. anyhow, ray palmer was then reprinting a lot of the shaver stuff from the 1940s, about the hidden world, which shaver claimed was the survival of an antediluvian civili- zation that had moved inside the earth, while palmer and others thought this was more esoteric, something fourth dimensional or whatever. ahg: i thought it was charming mythology, kind of the demons of the shadow mind vs. the self in jungian terms. nicap told me it was all bunk, so, naturally, i wrote the guy. trw: well i read the stuff palmer was publishing, plugged into you, and you were by then corresponding with dick. you also had a collection, as i recall, of old amazing stories with shaver stuf ahg: no, the collection was later, late sixties. trw: anyhow, dick got into trouble with the law, sk

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ge iit by leaving the woman within yourself. at first she will departon her own soon enough, but gradually she will remain for longer iintervals. when she becomes a normal part of yourself you will be ready for mahamudra. 165 m a h a m u d r a outline for a beginner's exercise withhold thy mind from all external objects, all external sights. withhold internal images, lest on thy soul-light a dark shadow they should cast. h.p. blavatsky, the voice of the silence mahamudra is the "great symbol" or "great attitude" it is the chief meditationalpath to attain mental concentration, or one-pointedness of mind. the following outline can be used to make an appropriate magical exercise for the beinning magician: step 1. choose one single idea of enochian magick upon which to perform this operation

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

heel of fortune (p. 868) he every year made the last pupil drop off/ and took him to himself. a spanish legend has it, that there was a cave at salamanca, where he constantly maintained seven scholars, on condition that when they had finished their studies, the seventh should pay tbe lawing. once, when a set of students were takiuo- their leave, and the last was ordered to stay, he pointed to his shadow, saying' he is the last' so the devil had to take the shadoiv, and the pupil escaping remained without a shadow all his life. jamieson gives the details of a scotch superstition 'losino- one's shadow arrives to such as are studying the art of necromancy. when a class of students have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where

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

1, 45 in the following shape. esbern snare wished to build kallundborg church, but his means not sufficing, a trold 1' da nu eiuer ins teufels reder sesse, oder gar in sumpf gefallen were, oder des tods schwaden hette ihn ergriffen' mathesius 140b, 2 cbamisso's peter schlemihl rests, no donbt, on a legend substantially the same. of the homesprite yollmar, on tbe contrary, notbing was seen but tba shadow, p. 509. devil. 1025 offered his assistance ou condition that; when the church was finished, esbern should be able to tell the trold^s name, or else forfeit to him his heart and eyes. the work went rapidly forward, and only half a pillar was wanting, when esbern began to be alarmed, because he knew not yet the trold's name. anxious and sad he wandered in the fields, when at the top of a roc

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

grasp; he would allow himself to be felt, but never to be seen. after a stay of three years he made off without injuring any one. other accounts call him king vollmar, and they say the room he lived in is called vollmar s kammer to this day: a place at table had to be kept for him, and one in the stable for his horse; meats, oats and hay were consumed, but of horse or man you saw nothing but the shadow. once an inquisitive man having sprinkled ashes and peas to make him fall and to get sight of his footprints, he sprang upon him as he was lighting the fire, and chopped him up into pieces, which he stuck on a spit and roasted, but the head and legs he thought proper to boil. the dishes, when ready, were carried to vollmar s chamber, and one could hear them being consumed with cries of joy

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

hat man first used the symbol of the cross when, in egypt, or possibly atlantis, a mystic stood at sunrise upon a plain, and, looking toward the east, he raised his arms to a level with his shoulders in adoration of the sun.the giver of life. then, turning to face the west to salute the place where life ended, symbolically, he found that his arms and body, while in the act of salutation, formed a shadow on the ground before him, cast by the rising sun. the shadow was in the form of the cross, and to him it meant that life was but a shadow .the shadow of the cross. an explanation, often offered by the wise, is that the origin of the cross was in the crux ansata of the egyptians.the cross with the oval opening at top, often seen in egyptian designs and used symbolically in egyptian and mysti

HANDBOOK OF EGYPTIAN MYTHOLOGY

e on the night of making war and driving off the rebels. the spirits of the dead were expected to join in the struggle against apophis, and rituals were performed in temples to ensure his defeat. in the book of overthrowing apophis, the most terrifying deities in the egyptian pantheon were evoked to combat the chaos serpent and destroy all the aspects of his being, such as his body, his name, his shadow, and his magic. priests acted out this unending war by drawing pictures or making models of apophis. these were cursed and then destroyed by stabbing, trampling, and burning. see also atum; boats; crocodiles; feline deities; ra; seth; snakes references and further reading: j. f. borghouts. the evil eye of apophis. journal of egyptian archaeology 59 (1973: 114 150. e. hornung. the triumph of

HELENA BLAVATSKY NIGHTMARE TALES

o-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying e

shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature fromthe high couch opposite the large bay-window. how calm is the approaching noon as the shadow creeps steadily on the sundial towards the hour of rest!now the hot sun begins to melt the clouds in the limpid air and the last shreds of the morning mist that lingerson the tops of the distant hills vanish in it. all nature is prepared to rest at the hot and lazy hour of midday.the feathered tribes cease their song; their soft, gaudy wings droop and they hang their drowsy heads,seeking re

s heart overflowing with love and philanthropy, he rises to pour out afiery speech that would become historic, when suddenly he finds his body gone, or, rather, it is replaced byanother body. yes, it is no longer the tall, noble form with which he is familiar, but the body of somebodyelse, of whom he as yet knows nothing. something dark comes between him and a great dazzling light,and he sees the shadow of the face of a gigantic timepiece on the ethereal waves. on its ominous dial hereads "new era: 970,995 years since the instantaneous destruction bypneumo-dyno-vril of the last 2,000,000 of soldiers in the field, on the western nightmare talesxi19 portion of the globe. 971,000 solar years since the submersion of the europeancontinents and isles. such are the decree of orlog and the answer

resisted by the girl, liftedhis powerful arm and the thick fist, coming down like a heavy hammer upon the sunny locks, felled the childto the ground. it was with a loud cry of the indignation of a stranger, not with that of a tigress defending hercub, that i sprang upon the lewd beast and sought to throttle him. i then remarked, for the first time, that, ashadow myself, i was grasping but another shadow. my loud shrieks and imprecations had awakened the whole steamer. they were attributed to a nightmare. idid not seek to take anyone into my confidence; but, from that day forward, my life became a long series ofmental tortures, i could hardly shut my eyes without becoming witness of some horrible deed, some scene ofmisery, death or crime, whether past, present or even future- as i ascertain

ust be briefly told- for the better understanding of the present story. born of very pious country people, in a quiet burg among the styrian alps; nursed "by the native gnomeswho watched over his cradle; growing up in the weird atmosphere of the ghouls and vampires who play sucha prominent part in the household of every styrian and slavonian in southern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet he lo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nd have them explained. the fundamental teachings of theosophy on god and prayer q. do you believe in god? a. that depends what you mean by the term. q. i mean the god of the christians, the father of jesus, and the creator: the biblical god of moses, in short. a. in such a god we do not believe. we reject the idea of a personal, or an extra-cosmic and anthropomorphic god, who is but the gigantic shadow of man, and not of man at his best, either. the god of theology, we say-and prove it-is a bundle of contradictions and a logical impossibility. therefore, we will have nothing to do with him. q. state your reasons, if you please. a. they are many, and cannot all receive attention. but here are a few. this god is called by his devotees infinite and absolute, is he not? q. i believe he is. a

. the entire annihilation of the personal consciousness, as an exceptional and rare case, i think. the general and almost invariable rule is the merging of the personal into the individual or immortal consciousness of the ego, a transformation or a divine transfiguration, and the entire annihilation only of the lower quaternary. would you expect the man of flesh, or the temporary personality, his shadow, the "astral" his animal instincts and even physical life, to survive with the "spiritual ego" and become everlasting, eternal? naturally all this ceases to exist, either at, or soon after corporeal death. it becomes in time entirely disintegrated and disappears from view, being annihilated as a whole. q. then you also reject resurrection in the flesh? a. most decidedly we do! why should we

dy, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essence, and the logos in man is the eternal ego, that which reincarnates and lasts forever. but how can the evanescent or external shadow, the temporary clothing of that divine emanation which returns to the source whence it proceeded, be that which is raised in incorruptibility? q. still you can hardly escape the charge of having invented a new division of man's spiritual and psychic constituents; for no philosopher speaks of them, though you believe that plato does. a. and i support the view. besides plato, there is pythago

earth has given the body, the moon the soul, and the sun the understanding to the generation of man. this last sentence is purely allegorical, and will be comprehended only by those who are versed in the esoteric science of correspondences and know which planet is related to every principle. plutarch divides the latter into three groups, and makes of the body a compound of physical frame, astral shadow, and breath, or the triple lower part, which "from earth was taken and to earth returns; of the middle principle and the instinctual soul, the page 48 the key to theosophy- hp blavatsky.txt second part, derived from and through and ever influenced by the moon; and only of the higher part or the spiritual soul, with the tmic and manasic elements in it does he make a direct emanation of the s

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

HP LOVECRAFT A DARK LORE

free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their return. in the elder time chosen men had talked with the entombed old ones in dreams, but then something happened. the great stone city r'lyeh, with its monoliths and sepulchres, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, had cut off the spectral intercourse. but memory never died, and

grasse, i made a trip to providence to see the sculptor and give him the rebuke i thought proper for so boldly imposing upon a learned and aged man. wilcox still lived alone in the fleur-de-lys building in thomas street, a hideous victorian imitation of seventeenth century breton architecture which flaunts its stuccoed front amidst the lovely olonial houses on the ancient hill, and under the very shadow of the finest georgian steeple in america, i found him at work in his rooms, and at once conceded from the specimens scattered about that his genius is indeed profound and authentic. he will, i believe, some time be heard from as one of the great decadents; for he has crystallised in clay and will one day mirror in marble those nightmares and phantasies which arthur machen evokes in prose

like it. then i thought with a shudder of what old castro had told legrasse about the old ones "they had come from the stars, and had brought their images with them" shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i reembarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as "christiana" i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i wa

ill send their eldest sons to harvard and miskatonic, though those sons seldom return to the mouldering gambrel roofs under which they and their ancestors were born. no one, even those who have the facts concerning the recent horror, can say just what is the matter with dunwich; though old legends speak of unhallowed rites and conclaves of the indians, amidst which they called forbidden shapes of shadow out of the great rounded hills, and made wild orgiastic prayers that were answered by loud crackings and rumblings from the ground below. in 1747 the reverend abijah hoadley, newly come to the congregational church at dunwich village, preached a memorable sermon on the close presence of satan and his imps; in which he said "it must be allow'd, that these blasphemies of an infernall train of

w, must have been very long ago. the sheer bulk of the church was oppressive now that he was close to it, but he conquered his mood and approached to try the three great doors in the fa ade. all were securely locked, so he began a circuit of the cyclopean building in quest of some minor and more penetrable opening. even then he could not be sure that he wished to enter that haunt of desertion and shadow, yet the pull of its strangeness dragged him on automatically. a yawning and unprotected cellar window in the rear furnished the needed aperture. peering in, blake saw a subterrene gulf of cobwebs and dust faintly litten by the western sun's filtered rays. debris, old barrels, and ruined boxes and furniture of numerous sorts met his eye, though over everything lay a shroud of dust which sof

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

them deep canyons, and some little better than tunnels because of the overhanging masonry or overarching bridges. now, outspread below us, it loomed like a dream fantasy against a westward mist through whose northern end the low, reddish antarctic sun of early afternoon was struggling to shine; and when, for a moment, that sun encountered a denser obstruction and plunged the scene into temporary shadow, the effect was subtly menacing in a way i can never hope to depict. even the faint howling and piping of the unfelt wind in the great mountain passes behind us took on a wilder note of purposeful malignity. the last stage of our descent to the town was unusually steep and abrupt, and a rock outcropping at the edge where the grade changed led us to think that an artificial terrace had once

red to make quite definite or conclusive. there now lay revealed on the ultimate white horizon behind the grotesque city a dim, elfin line of pinnacled violet whose needle-pointed heights loomed dreamlike against the beckoning rose color of the western sky. up toward this shimmering rim sloped the ancient table-land, the depressed course of the bygone river traversing it as an irregular ribbon of shadow. for a second we gasped in admiration of the scene s unearthly cosmic beauty, and then vague horror began to creep into our souls. for this far violet line could be nothing else than the terrible mountains of the forbidden land- highest of earth s peaks and focus of earth s evil; harborers of nameless horrors and archaean secrets; shunned and prayed to by those who feared to carve their mea

HP LOVECRAFT DAGON

night i encamped, and on the following day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of the mound, which turned out to be much higher than it had appeared from a distance, an intervening valley setting it out in sharper relief from the general surface. too weary to ascend, i slept in the shadow of the hill. i know not why my dreams were so wild that night; but ere the waning and fantastically gibbous moon had risen far above the eastern plain, i was awake in a cold perspiration, determined to sleep no more. such visions as i had experienced were too much for me to endure again. and in the glow of the moon i saw how unwise i had been to travel by day. without the glare of the parch

HP LOVECRAFT HERBERT WEST REANIMATOR

nsitive brain and especially vigorous physique. toward the last i became acutely afraid of west, for he began to look at me that way. people did not seem to notice his glances, but they noticed my fear; and after his disappearance used that as a basis for some absurd suspicions. west, in reality, was more afraid than i; for his abominable pursuits entailed a life of furtiveness and dread of every shadow. partly it was the police he feared; but sometimes his nervousness was deeper and more nebulous, touching on certain indescribable things into which he had injected a morbid life, and from which he had not seen that life depart. he usually finished his experiments with a revolver, but a few times he had not been quick enough. there was that first specimen on whose rifled grave marks of claw

HP LOVECRAFT HYPNOS

. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal world. we were aged and weak from our drugs, dissipations, and nervous overstrain, and the thinning hair and beard of my friend had become snow-white. our freedom from long sleep was surprising, for seldom did we succumb more than an hour or two at a time to the shadow which had now grown so frightful a menace. then came one january of fog and rain, when money ran low and drugs were hard to buy. my statues and ivory heads were all sold, and i had no means to purchase new materials, or energy to fashion them even had i possessed them. we suffered terribly, and on a certain night my friend sank into a deep-breathing sleep from which i could not awaken him

HP LOVECRAFT NYARLATHOTEP

as frightful, and i thought i had heard the reverberations of a disquieting wail as my companions vanished; but my power to linger was slight. as if beckoned by those who had gone before, i half-floated between the titanic snowdrifts, quivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that were can tell. a sickened, sensitive shadow writhing in hands that are not hands, and whirled blindly past ghastly midnights of rotting creation, corpses of dead worlds with sores that were cities, charnel winds that brush the pallid stars and make them flicker low. beyond the worlds vague ghosts of monstrous things; half-seen columns of unsanctifled temples that rest on nameless rocks beneath space and reach up to dizzy vacua above

HP LOVECRAFT POETRY AND THE GODS

s, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return before the awakening of mortals to thy home. weep not at the bleakness of thy life, for the shadow of false faiths will soon be gone and the gods shall once more walk among men. search thou unceasingly for our messenger, for in him wilt thou find peace and comfort. by his word shall thy steps be guided to happiness, and in his dreams of beauty shall thy spirit find that which it craveth. as zeus ceased, the young hermes gently seized the maiden and bore her up toward the fading stars, up

HP LOVECRAFT THE ALCHEMIST

n with such plebeian company. now i know tht its real object was to keep from my ears the idle tales of the dread curse upon our line that were nightly told and magnified by the simple tenantry as they conversed in hushed accents in the glow of their cottage hearths. thus isolated, and thrown upon my own resources, i spent the hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my attention. of my own race i wa

HP LOVECRAFT THE CALL OF CTHULHU

free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their return. in the elder time chosen men had talked with the entombed old ones in dreams, but then something had happened. the great stone city r'lyeh, with its monoliths and sepulchres, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, had cut off the spectral intercourse. but memory never died

rasse, i made a trip to providence to see the sculptor and give him the rebuke i thought proper for so boldly imposing upon a learned and aged man. wilcox still lived alone in the fleur-de-lys building in thomas street, a hideous victorian imitation of seventeenth-century breton architecture which flaunts its stuccoed front amidst the lovely colonial houses on the ancient hill, and under the very shadow of the finest georgian steeple in america. i found him at work in his rooms, and at once conceded from the specimens scattered about that his genius is indeed profound and authentic. he will, i believe, be heard from some time as one of the great decadents; for he has crystallized in clay and will one day mirror in marble those nightmares and fantasia which arthur machen evokes in prose, an

hen i thought with a shudder of what old castro had told legrasse about the primal great ones 'they had come from the stars, and had brought their images with them' shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i re-embarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as 'christiania' i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i w

HP LOVECRAFT THE CRAWLING CHAOS

opposite extremes of ecstasy and horror; incidents which i tremble to recall and dare not seek to interpret. no sooner had i crawled beneath the overhanging foliage of the palm, than there dropped from its branches a young child of such beauty as i never beheld before. though ragged and dusty, this being bore the features of a faun or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. it smiled and extended its hand, but before i could arise and speak i heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. the sun had by this time sunk below the horizon, and in the twilight i saw an aureole of lambent light encircled the child s head. then in a tone of silver it addressed me: it is the en

HP LOVECRAFT THE LURKING FEAR

nshrined in the high temple at llarnek, was subsequently worshipped beneath the gibbous moon throughout the land of mnar. 1998-1999 william johns last modified: 12/18/1999 18:45:2the lurking fear by h.p. lovecraft written november 1922 published 1923 in home brew, 2, no. 6 (january 1923: 4-10; 3, no. 1 (february 1923: 18-23; 3, no. 2 (march 1923: 31-37, 44, 48; 3, no. 3 (april 1923: 35-42. i. the shadow on the chimney there was thunder in the air on the night i went to the deserted mansion atop tempest mountain to find the lurking fear. i was not alone, for foolhardiness was not then mixed with that love of the grotesque and the terrible which has made my career a series of quests for strange horrors in literature and in life. with me were two faithful and muscular men for whom i had sent

ey was gone, god alone knew whither. across my chest still lay the heavy arm of the sleeper at my left. then came the devastating stroke of lightning which shook the whole mountain, lit the darkest crypts of the hoary grove, and splintered the patriarch of the twisted trees. in the demon flash of a monstrous fireball the sleeper started up suddenly while the glare from beyond the window threw his shadow vividly upon the chimney above the fireplace from which my eyes had never strayed. that i am still alive and sane, is a marvel i cannot fathom. i cannot fathom it, for the shadow on that chimney was not that of george bennett or of any other human creature, but a blasphemous abnormality from hell's nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no

in my hotel room at lefferts corners. i do not remember exactly how i managed to reach the motor-car, start it, and slip unobserved back to the village; for i retain no distinct impression save of wild-armed titan trees, demoniac mutterings of thunder, and charonian shadows athwart the low mounds that dotted and streaked the region. as i shivered and brooded on the casting of that brain-blasting shadow, i knew that i had at last pried out one of earth's supreme horors-one of those nameless blights of outer voids whose faint demon scratchings we sometimes hear on the farthest rim of space, yet from which our own finite vision has given us a merciful immunity. the shadow i had seen, i hardly dared to analyse or identify. something had lain between me and the window that night, but i shudder

down completely. i had already decided not to abandon the quest for the lurking fear, for in my rash ignorance it seemed to me that uncertainty was worse than enlightenment, however terrible the latter might prove to be. accordingly i resolved in my mind the best course to pursue; whom to select for my confidences, and how to track down the thing which had obliterated two men and cast a nightmare shadow. my chief acquaintances at lefferts corners had been the affable reporters, of whom several had still remained to collect final echoes of the tragedy. it was from these that i determined to choose a colleague, and the more i reflected the more my preference inclined toward one arthur munroe, a 'dark, lean man of about thirty-five, whose education, taste, intelligence, and temperament all se

pest-racked night of november 8, 1921, with a lantern which cast charnel shadows, i stood digging alone and idiotically in the grave of jan martense. i had begun to dig in the afternoon, because a thunderstorm was brewing, and now that it was dark and the storm had burst above the maniacally thick foliage i was glad. i believe that my mind was partly unhinged by events since august 5th; the demon shadow in the mansion the general strain and disappointment, and the thing that occurred at the hamlet in an october storm. after that thing i had dug a grave for one whose death i could not understand. i knew that others could not understand either, so let them think arthur munroe had wandered away. they searched, but found nothing. the squatters might have understood, hut i dared not frighten th

HP LOVECRAFT THE PICTURE IN THE HOUSE

rible of all sights are the little unpainted wooden houses remote from travelled ways, usually squatted upon some damp grassy slope or leaning against some gigantic outcropping of rock. two hundred years and more they have leaned or squatted there, while the vines have crawled and the trees have swelled and spread. they are almost hidden now in lawless luxuriances of green and guardian shrouds of shadow; but the small-paned windows still stare shockingly, as if blinking through a lethal stupor which wards off madness by dulling the memory of unutterable things. in such houses have dwelt generations of strange people, whose like the world has never seen. seized with a gloomy and fanatical belief which exiled them from their kind, their ancestors sought the wilderness for freedom. there the

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

e and the moon cast on the marsh a radiance like that which a child sees quivering on the floor as he is rocked to sleep at evening, there walked into the lethal quicksands a very old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow over innsmouth by h.p. lovecraft i during the winter of 1927-28 officials of the federal government made a strange and secret investigation of certain conditions in the ancient massachusetts seaport of innsmouth. the public first learned of it in february, when a vast series of raids and arrests occurred, followed by the deliberate burning and dynamiting- under suitable precautions- of an e

decided, would be to thread the principal streets, talk with any non-natives i might encounter, and catch the eight o'clock coach for arkham. the town, i could see, formed a significant and exaggerated example of communal decay; but being no sociologist i would limit my serious observations to the field of architecture. thus i began my systematic though half-bewildered tour of innsmouth's narrow, shadow-blighted ways. crossing the bridge and turning toward the roar of the lower falls, i passed close to the marsh refinery, which seemed to be oddly free from the noise of industry. ml. building stood on the steep river bluff near a bridge and an open confluence of streets which i took to be the earliest civic center, displaced after the revolution by the present town square. re-crossing the g

tant starting-time of that sinister bus. it was then that i saw the tumbledown fire station on my left, and noticed the red faced, bushy-bearded, watery eyed old man in nondescript rags who sat on a bench in front of it talking with a pair of unkempt but not abnormal looking firemen. this, of course, must be zodak allen, the half-crazed, liquorish nonagenarian whose tales of old innsmouth and its shadow were so hideous and incredible. i i i it must have been some imp of the perverse- or some sardonic pull from dark, hidden sources- which made me change my plans as i did. i had long before resolved to limit my observations to architecture alone, and i was even then hurrying toward the square in an effort to get quick transportation out of this festering city of death and decay; but the sigh

coach for arkham, and i began to dole out more liquor to the ancient tippler; meanwhile eating my own frugal lunch. in my donations i was careful not to overshoot the mark, for i did not wish zadok's vinous garrulousness to pass into a stupor, after an hour his furtive taciturnity shewed signs of disappearing, but much to my disappointment he still sidetracked my questions about innsmouth and its shadow-haunted past he would babble of current topics, revealing a wide acquaintance with newspapers and a great tendency to philosophise in a sententious village fashion. toward the end of the second hour i feared my quart of whiskey would not be enough to produce results, and was wondering whether i had better leave old zadok and go back for more. just then, however, chance made the opening whic

left by this harrowing episode- an episode at once mad and pitiful, grotesque and terrifying. the grocery boy had prepared me for it, yet the reality left me none the less bewildered and disturbed. puerile though the story was, old zadok's insane earnestness and horror had communicated to me a mounting unrest which joined with my earlier sense of loathing for the town and its blight of intangible shadow. later i might sift the tale and extract some nucleus of historic allegory; just now i wished to put it out of my head. the hour grown perilously late- my watch said 7:15, and the arkham bus left town square at eight- so i tied to give my thoughts as neutral and practical a cast as possible, meanwhile walking rapidly through the deserted streets of gaping roofs and leaning houses toward the

HP LOVECRAFT THE TREE

new and resplendent, there dwelt within it the two sculptors kalos and musides. from lydia to neapolis the beauty of their work was praised, and none dared say that the one excelled the other in skill. the hermes of kalos stood in a marble shrine in corinth, and the pallas of musides surmounted a pillar in athens near the parthenon. all men paid homage to kalos and musides, and marvelled that no shadow of artistic jealousy cooled the warmth of their brotherly friendship. but though kalos and musides dwelt in unbroken harmony, their natures were not alike. whilst musides revelled by night amidst the urban gaieties of tegea, saios would remain at home; stealing away from the sight of his slaves into the cool recesses of the olive grove. there he would meditate upon the visions that filled h

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

l elms near by that another of the carter's had mysteriously vanished in 1781, and not far away was the half-rotted cottage where goody fowler, the witch, had brewed her ominous potions still earlier. the region had been settled in 1692 by fugitives from the witchcraft trials in salem, and even now it bore a name for vaguely ominous things scarcely to be envisaged. edmund carter had fled from the shadow of gallows hill just in time, and the tales of his sorceries were many. now, it seemed, his lone descendant had gone somewhere to join him! in the car they found the hideously carved box of fragrant wood, and the parchment which no man could read. the silver key was gone- presumably with carter. further than that there was no certain clue. detectives from boston said that the fallen timbers

ut many persons. he was in many places at the same time. on earth, on october 7, 1883, a little boy named randolph carter was leaving the snake den in the hushed evening light and running down the rocky slope, and through the twisted-boughed orchard toward his uncle christopher's house in the hills beyond arkham; yet at that same moment, which was also somehow in the earthly year of 1928, a vague shadow not less randolph carter was sitting on a pedestal among the ancient ones m earth's transdimensional extension, here, too, was a third randolph carter, in the unknown and formless cosmic abyss beyond the ultimate gate. and elsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitless confusion of beings which

of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- the three-dimensional phase of that small wholeness reached by the first gate, where 'umr at-tawil dictates dreams to the ancient ones. though men hail it as reality, and band thoughts of its many-dimensioned original as unreality, it is in truth the very opposite. that which we call substance and reality is shadow and illusion, and that which we call shadow and illusion is substance and reality. time, the waves went on, is motionless, and without beginning or end. that it has motion and is the cause of change is an illusion. indeed, it is itself really an illusion, for except to the narrow sight of beings in limited dimensions there are no such things as past, present and future. men think of time on

INFERNAL UNION

h pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead called upon the secret names of god and fled to the caves in the shores of the red sea where she mated with demons and spawned the

INITIATION INTO HERMETICS

cause it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have chosen the term of m

INTERVIEW WITH ANDREW CHUMBLEY

f receptivity is established a field wherein new wanderings may transpire. if you may walk knowingly in the fields of night, again entreat the spirits and, if they accept you in dreaming, a way shall be revealed. here i point my hand toward the circle s edge of this matter, but in so doing i trust in the wards to test all who would approach. a wise gardener once said to me: a true secret casts no shadow. in this matter, even the secret s telling holds its shadow beyond sight. mh: do you see that there is any form of historical continuity between the so-called witches of the past and traditional craft as it is practised today? ac: yes, i do, and in a number of different ways. primarily i consider there to be continuities of basic ritual method, of spirit-community, and of oneiric locus. in

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

houghts. the desire to help out people comes from the refinement of the emotions. most people begin the left hand path in a state of disillusionment and rebellion. they want to be boss rather then be bossed (in fact everyone is on the lhp for two weeks when they are 17) the emotional states here are anger and greed and jealousy. this dark side of human nature is where the good will come from, the shadow is the initiator, but as self power is gained, so comes the capacity for a non-sentimental love of others. the lhp initiate, recognizing as viruses personal strength and self knowledge, does what he or she can to help others create the states. if this emotion is not carefully watched, it can devolve into a dangerous sentimentality that causes us to make things too easy on those who come aft

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

scattered- to baptise the world in all misrule! thine are the hooves of the he-goat, cloven to walk in all worlds alike. here reveal thyself a -dancing, gleaming in splendour on the burial mound! hail to thee as the corpse-king, pround as any man in the bed of marriage! in they four hands, seen and unseen, are the weapons of thy dominion- the signs of the power that thou dost wield in gestures of shadow and light. thou bearest a flute that the wind doth play, carved of a holy man s femur. thou bearest the book of judgement, fill d with the names of all blessed and wise; above whose pages a quill doth move- untouched by hand or soul. thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hourglass of ashen remains. all seasons begin

INVOCATION OF THE ADVERSARY

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, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exist

ISIS UNVEILED

is figured by the form of a little child, issuing from the bosom of its' divine mother* in the book of hermet, pomander, is enunciated in distinct and un- equivocal sentences the whole trinitarian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am the germ of thought, the resplendent wobd, the son of god. think that wiiat thus sees and hears in thee, is the verbum of the master, it is the lliou^t, which ia god the father "the celestial ocean, the aethkb, which flows from east to west, is the breath of the father, the life-giving principle, the holt qhost "for they are not at all separated, and their union is life" ancient as ma

f shapes, and sometimes indeed a formless light of themselves is held forth to the view; sometimes this hght is according to a human form, and sometimes it proceeds into a different shape "whatever is on earth is the resemblance and shxnow of something that is in ike sphere, while that resplendent thing [the prototype of the boul-^irit] remaineth in unchangeable condition, it is weu also with its shadow. but when the resplendent one removeth far from its shadow life removeth from the latter to a distance. and yet that very hght is the shadow of something still more resplendent than itself" thus speaks desdslir, the persian book of shet the prophet zirtusht' thereby showing its identity of esoteric doctrines with those of the greek philosophers. the second statement of plato confirms our be

the scorn with which the gali- leans were regarded by the orthodox jews is attributed by him to the same cause. their friendly relations had certainly led them, at a later period, to adopt the 'adonia' or the sacred rites over the body of the lamented adonis, as we find jerome plainly lamenting this circumstance "over bethlehem" he says "the grove of tham- muz, that is of adonis, was casting its shadow! and in the qbotto where formerly the infant jesus cried, the lover of venus was being mourned" it was after the rebellion of bar cochba that the boman emperor established the mysteries of adonis at the sacred cave in bethlehem; and who knows but this was the p^a or rock-temple on which the church was built? the boar of adonis was placed above the gate of jerusalem which looked toward bethl

circle of tiphereth. from this region of unfathomable depth issues forth a circle formed cycle (tmtxik, composed (rf smaller ones. celled within, so as to follow the spirals, lies the serpent emblem of wisdom and etemi^ the dual androgyne: the cycle representing ennoia, or the divine mind, and the serpent the a^thodaimon, the ophis the shadow of the light. both were the logoi of the ophites; or the unity as logo* manifesting itself as a double principle of good and evil; for according to their views these two principles are immutable, and existed from all eternity, as they will ever continue to exist. this symbol accounts for the adoration by this [the ophite] sect of the serpent, as the savior, coiled around either the sacramen

ich holds the lif^t c^ the j^ elements; the last two degrees, the most important and terrifying in their solemn grandeur, belong to the hi^est orders; and together the five d^rees emblematically represent the said five myatjc elements. the "three feet are the holy apptieation, the opening, and the paoniom" says one of their books; on man's inner and outer soul, and his body, a i^iantom, a passing shadow. the body, or matter, is also called the 'bival* for "he is the minister of sin, the devil ever creating dissensions between the heavenly intelligence [spirit) and the soul, which he tempts incessantly" heir ideas on transmigration are i^thagorean and kabalistic 'die spirit, or temeami (the divine soul, was in elijah and john the baptist; and the soul of jesus was that of "hamza; that is to

JASMUHEEN THE FOOD OF GODS

anger, sadness, etc. we already know that the physical system is literally hard-wired to think before we feel, and all emotions simply follow mental observations, and that those emotions that appear to be instantly released within are just emotions that come from mental pre-conceptions that are based on our past experiences. although emotional fine tuning may mean processing and working with our shadow side and maybe even doing inner child work, or some type of therapy, there are a few factors of dimensional biofield science that we need to be aware of when we choose the path of emotional fitness. for example, as all the fields are interconnected, when we begin the game of processing and releasing our toxic emotions, we may also hook into the global emotional baggage field and continue to

d pain. yet it is the very depths of our emotional suffering and pain that has usually given us the greatest gifts, therefore there is nothing negative to be processed, for these gifts are valuable true imprints in the fields and when focused on like this and hence divine nutrition: the madonna frequency& the food of gods with jasmuheen 126 appreciated, will rebalance the energy of suffering. our shadow side will also shrink or grow according to our focus upon it. so, rather than emotional detoxing and processing, i prefer the system of theta. delta field flooding. this means the flooding of our cells, and the memories that they hold, with the violet light spectrum of divine love, divine wisdom and divine power, a frequency field that has the power to transmute everything into itself. this

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

last fire. beyond this, they found nothing; as into this they resolved all things. and then, on the throne of the visible, they placed this in the world, invisible fire: the sense-thing to be worshipped in the senses, as the last thing of them, and the king of them, that is, that which we know as the phenomenon, burning fire, the spiritual fire being impalpable, as having the visible only for its shadow; the ghostly fire not being even to be thought upon; thought being its medium of apprehension when it itself had slipped; the waves of apprehension of it only flowing back when it being intuition had vanished. we only know that a thought is in us when the thought is off the object and in us: another thought being, at that simultaneous instant, in the object, to be taken up by us only when t

ahrimanes. 81 false and deluding world-light, or matter-light, really showing himself god. this view of the human reason, intellectually trusted, transforming into the angel of darkness, and effacing god out of the world, is borne out by a thousand texts of scripture. it is equally in the beliefs and in the traditions of all nations and of all time, as we shall by and by show. real light is god s shadow, or the soul of matter; the one is the very brighter, as the other is the very blacker. thus, the worshippers of the sun, or light, or fire, whether in the old or the new worlds, worshipped not sun, or light, or fire, otherwise they would have worshipped the devil, he being all conceivable light; but rather they adored the unknown great god, in the last image that was possible to man of any

he very brighter, as the other is the very blacker. thus, the worshippers of the sun, or light, or fire, whether in the old or the new worlds, worshipped not sun, or light, or fire, otherwise they would have worshipped the devil, he being all conceivable light; but rather they adored the unknown great god, in the last image that was possible to man of anything the fire. and they chose that as his shadow, as the very opposite of that which he really was; honouring the master through his servant; bowing before the manifestation, eldest of time, for the timeless; paying homage to the spirit of the devil-world, or rather to beginning and end, on which was the foot of the all, that the all, or the last, might be worshipped; propitiating the evil principle in its finite shows, because (as by tha

er to the attention of the reader the universal scattering of the fire- monuments, taking up at the outself certain positions about them. narrowly considered, it will be found that all religions transcend up into this spiritual fire-floor, on which, to speak metaphysically, the phases of time were laid. material fire, which is the brighter as the matter which constitutes it is the blacker, is the shadow (so to express, or to speak, necessarily with words, which have no meaning in the spirit) of the spirit-light, which invests itself in it as the mask in which alone it can be possible. thus, material light being the very opposite of god, the egyptians who were undoubtedly acquainted with the fire-revelation could not represent god as light. they therefore expressed their idea of deity by da

d as one and two are double in succession, one being, as a matter of course, before the other, and positive or particled, existence being in itself denial of abstract, or imparticled, existence, existence needing something other than itself to find itself, logicians must see at once in this that comthe two pillars of seth. 87 parison is constituted; from out of which difference is built light and shadow, or a world, whether the moral world or the real world. the immemorial landmark, in the architectural form, is the upright. we find the earliest record of this in the setting-up of monumental stones. seth is said to have engraved the wisdom of the antediluvians upon two pillars, one of brick, the other of stone, which he erected in the siriadic land a terra incognita to modern antiquaries

JESSUP MK THE CASE FOR THE UFO

reference or necessary position. they have built there, now that peace has come these past 70 years. i would like to see their great port city but i am too old to travel& even if so could not return. as always, its underground 42 shadows are almost as easily identified with intelligence as are lights, and one is pretty well the counterpart of the other. their validity cannot be denied. russell's shadow on the moon, 1,500 miles in diameter, holding a steady position for hours, cannot be lightly dismissed. the shadows on our own clouds, as seen in texas and england, are irrefutable proof that some kind of dirigible bodies are moving in our upper atmosphere or in nearby space. bodies seen in space may be considered to have more direct and obvious connection with intelligence than do lights a

dow on the moon, 1,500 miles in diameter, holding a steady position for hours, cannot be lightly dismissed. the shadows on our own clouds, as seen in texas and england, are irrefutable proof that some kind of dirigible bodies are moving in our upper atmosphere or in nearby space. bodies seen in space may be considered to have more direct and obvious connection with intelligence than do lights and shadow. there was a time when astronomers, seeing these by the dozens, thought them to be intra-mercurial planets, or asteroids. keen analysts have long since dispelled that misapprehension, but they have not discouraged nor discredited the sightings. these have remained without explanation for many decades, and some for hundreds of years. all of these observations gradually came to be regarded as

uty of the dimly moonlit landscape. not a creature was stirring, nor a breath of wind. if this happens, cover yourself with earth, jemi. 121 "gradually, my eyes focused upon a pale gray stain, irregularly shaped and no bigger than by two hands. it rested on the smooth crust near a corner of the grape arbor about three rods from the house and in line with the window. almost at once this fuzzy-gray shadow that was not a shadow bloomed into a disc of clear white light approximately three feet in diameter. it lay there for fully two minutes. then suddenly contracting into a brilliant orange-tinted stream five or six inches wide, flowed swiftly over the snow toward my window and, to all appearances, exploded soundlessly against the stone foundation of the intervening front porch "several tongue

ountains to study high altitude and clear mountain air for better observing conditions. here is his report, extracted from a letter to observatory. the only observation which i would here place on record was made on the morning of the 21st of october (1889) at nine o'clock am, when, on looking at the moon (mr. hirst) found that a large part of it was covered with a dark shade quite as dark as the shadow of the earth during an eclipse of the moon; its outlines were generally circular and it seemed to be fainter near the edges it quite obliterated the view of about half the moon's terminator (or that part where the sunlight ends) whilst those parts of the terminator not within the shadow could be very distinctly seen. i should estimate the diameter of the shadow, from the part we could see o

those parts of the terminator not within the shadow could be very distinctly seen. i should estimate the diameter of the shadow, from the part we could see on the moon, as about three-quarters the diameter of the moon. this is one of those remarkable facts which, being seen, should be recorded, although no explanation can at present be offered. one could hardly resist the conviction that it was a shadow; yet it could not have 136 been the shadow of any known body no change in the position of the shade could be detected after three hours of watching. 1878, november 26th, h.c. russell. this is an important observation it shows that things were going on in space near the earth. such an observation as this seems almost without recorded precedent. the moon was past third quarter and was proceed

K AMBER THE BASICS OF MAGICK

physical world. most occult and magical phenomena originate in the invisible, non-sensate, the basics of magick get any book for free on: www.abika.com 10 non-physical realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the material world. there are many similar terms used by other occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the

KETAB E SIYAH

amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's new light, mighty jupiter and his four-fold train and dim saturn who augurs ill. the seas i commanded with a hand, directing their tides to grow and fall. a dozen dozen myriads of angels were my thegns 6 that rode at my left, at my ri

ew purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ashmedai. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. i, too, have known

amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. 67 others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's new light, mighty jupiter and his four-fold train and dim saturn who augurs ill. the seas i commanded with a hand, directing their tides to grow and fall. a dozen dozen myriads of angels were my thegns that rode at my left, at my r

ew purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ashmedai. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. i, too, have known

hind proud walls, bronze-burnished and studded with shining jasper, walking the twisted roads of the unlighted halls, hewn from the rock of the earth. in that half-conscious, unquiet travel i came there, amongst the high stone pillars, a great gulf, a deep ocean, unknowing of dawn and dusk, with venus as their herald or page, shining in the sky. this sea's sky was vaulted stone, dark and distant, shadow-veiled from the eyes that sought it. the swell of its abysmal waters resounded in echo about the great chamber, its farther shore obscured by countless columns, straining beneath the depth of stone. so clear, the waters that the very bed of the ocean was apparent to my eyes, twisted by the refractions of the waves and shoals of white, eyeless fish swam and plumbed the waters' deeps. thus di

LAITMAN M KABBALAH REVEALED

lid information xit is just blind faith. in kabbalah, faith means the exact opposite of what we just described. faith, in kabbalah, is a tangible, the (narrow) road to freedom 151 vivid, complete, unbreakable, and irrefutable perception of the creator xof life s rule of law. therefore, the only way to acquire faith in the creator is to become exactly like him. otherwise, how will we know beyond a shadow of a doubt exactly who he is, or that he even exists? reason webster s dictionary offers two definitions for the term, reason. the first definition is cause, but it s the second definition that interests us. reason, according to webster s, has three meanings: 1. the power of comprehending, inferring or thinking, especially in orderly rational ways. 2. proper exercise of the mind. 3. the sum

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

reator s address. it is for this reason that each of us sees the world in a very personal way and uniquely interprets all that takes place around us. the rule that "there are as many points of view as there are people" underscores the fact that each of us is unique. by paying attention to our own feelings, we can begin a dialogue with the creator according to the principle that "every person is a shadow of the creator" just as the shadow moves with the motion of the individual, and all the motions of the shadow just repeat the motions of an individual, similarly, our inner motions our desires, aspirations, perceptions, spiritual essence, and outlook on life repeat the motions (the desires) of the creator. thus, if a person suddenly experiences a desire to perceive the creator, that person

which is called "face to face" creation, and the governing of those beings that have been created, occur through two opposing phenomena: the concealment of the omnipotence of the creator, and the gradual revelation of his omnipotence, so that the creations can perceive him through their corrected qualities. for this reason, one of the names of the creator in hebrew is maatzil, from the word tzel "shadow" there is another name as well: boreh, derived from the words bo-re eh "come and see" consequently, from these words were derived the names of the two worlds: atzilut and beria. we are incapable of comprehending the true state of creation, but only that which our senses can perceive, whether material or spiritual. our consciousness divides everything that exists in the world into either an

development of the desire to return to the creator, and then to work, lishma, for his name- 372- attaining the worlds beyond 29 transformation of our nature every feeling we have emanates from above. if we experience a striving, a love, and a pull towards the creator, it is a sure indication that the creator is experiencing the same feelings towards us (in accordance with the rule that "man is a shadow of the creator. thus, whatever a person feels toward the creator is the same as what the creator feels toward that person, and vice versa. after adam s spiritual fall as a result of his sin (which symbolizes the spiritual descent of the primordial soul from the world of atzilut to the level known as "this world" or "our world, his soul divided into 600,000 distinct parts. these parts clothe

he creator, his actions, and his domain, and refuse the gratification from his light; if we decide to go beyond our natural aspirations to know and to experience everything, to get prior knowledge of everything, to know what reward we will receive for our actions; then we will no longer be bound by the prohibition of using the left line. when we choose this course, it is called "the creation of a shadow" because we are isolating ourselves from the light of the creator. in this case, we have the option of taking a small part of our left desires and connecting them with the right. the resulting combination of strengths and desires is known as "the middle line" it is precisely in this line that the creator reveals himself. subsequently, this whole process repeats itself on a higher spiritual

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

h we and the world around us exist. yet, nothing is preordained as far as the spiritual reality is concerned. we must find our own ways of perceiving spirituality, and only the tools that we will build will provide each of us understanding about the creator, the upper force that builds and influences everything. we should keep in mind that reality is built within us. our inner qualities reflect a shadow upon the abstract light, thus creating our world pictures, the spiritual as well as the physical. pa r t i i i: p e r c e p t i o n o f r e a l i t y 134 thus, the way we will perceive the creator depends solely on our own qualities* the wisdom of kabbalah has maintained its stance concerning the perception of reality for thousands of years. conversely, science cultivated its approach throu

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

been found to kill and stimulate respectively, so have they been found to act on metals. 209. gamong such phenomena, h asks professor bose, ghow can we draw a line of demarcation and say: ehere the physical process ends, and there the physiological begins f? no such barriers exist. h 210. psychic experience and trained clairvoyance add their testimony to this conclusion, and affirm that without a shadow of doubt the same kind of life can be seen pulsating in the body of a tiger or an oak tree or a fragment of mineral substance. as the secret doctrine expressed it: 211. with every day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituent

intellectual faculties. 737. as m.m. he is taught to live up to that sublime title by gaining complete mastery over the personality, the mind as well as the emotions, to develop a magnificent attitude of brotherhood and altruism which compels him ever to take the standpoints of the ego, so that never again may the square be allowed to obscure the compasses, and leads him through the valley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of

d that also must he reap, and that if he sowed evil the result would be suffering to himself. the karma of nations and races was also studied, and the inner working of the law upon the different planes was investigated by the inner sight, and shown to the student. the whole of what we now call black masonry led up to an explanation of karma, as divine justice, this having been preserved for us in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the horror sometimes associated with the working out of karma was indeed based on absolute justice, although it appeared as evil to the lesser vision of the profan

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

d, that also must he reap, and that if he sowed evil the result would be suffering to himself. the karma of nations and races was also studied, and the inner working of the law upon the different planes was investigated by the inner sight, and shown to the student. the whole of what we now call black masonry led up to an explanation of karma as divine justice, this having been preserved for us in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the prof

inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at an almost infinite distance in the degree of m.m; through the portal of death he is raised to the everlasting glory of the resurrection. 195. certain portions of the ritual of this fourth initiation according

cted in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and as the crown of the whole hierarchy there reigns the one initiator(*ibid, ch. xiv) whose life and light and glory are adumbrated in the splendour of the 33. thus the whole wondrous plan of masonic initiation is a shadow of things seen above in the mount; and herein lies the greatness of our mighty brotherhood and its value to mankind. 205. much lower down there are still correspondences. the 18 means glowing love and beauty, but that is mirrored in the position of the w.j.w; the 30 gives a wonderful outpouring of strength, which is typified by the column of the w.s.w, while the wisdom and all-embracing sym

ecome distorted in the course of ages. this is exactly what took place. the ceremonies were handed down from age to age with very few changes, but they were at several epochs clothed in a new set of words, which reflected the spirit of the times; while the legend associated with the ritual of the 3 became sadly marred in its passage throughout the centuries, until in its present form it is a mere shadow of the glorious teaching of the mysteries of egypt from which it was derived. 291. the transmission of the new rites 292. the mysteries were transmitted from generation to generation for the next three hundred and fifty years, during the survival of the kingdom of judah. in 586 b.c. the city of jerusalem was destroyed by nebuchadnezzar, and the people were led captive into babylon. during t

y years of age in 1717, so that if he was initiated in his youth, our ceremonies must date at least from the last half of the seventeenth century. it will be remembered that the judgment of r. f. gould is precise upon this matter: 601. if we once get beyond or behind the year 1717, i.e, into the domain of ancient masonry, and again look back, the vista is perfectly illimitable, without a speck or shadow to break the continuity of view which is presented to us(*r. f. gould. a. q. c. xvi, 30) 602. the decay of the operative lodges, noted earlier in this chapter, had a disastrous effect upon the ancient ritual which had been handed down orally from lodge to lodge and from master to master from the days of the roman collegia. no word of it might ever be written, and it had to be learnt by hear

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

eople are just browsing nikita fakename chat joe fakename chat giles fakename chat jessica fakename chat khem caigan chat andren hurry chat galactic humans we r this is you john fakename use real name- broadcast your thoughts- clear powered by envolve 49 people here new chat is it ok 2 use an online ouija boar clesser absorbing ritual of the pentagram of set by ozzion (xxxivaes) 1) visualize your shadow as it extends out from your feet by the candle source. concentrate and see it as it expands and connects with the surrounding darkness. imagine it seeping into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine it's eight rays of possibilities shooting out in all directio

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

esopotamian divinities were pictured as human beings drawn large. the gods were, in other words, not much more than strong human beings, possessing magical powers and immortality. humanity, for its part, was created out of clay to serve the gods. unlike judaism, christianity, or islam, this creation did not include the fashioning of an immortal soul. hence the afterlife was conceived of as a pale shadow of earthly life,much like the jewish sheol or the greek hades. mesopotamians, like many of the other traditional peoples of the world, imagined the universe as a three-tiered cosmos of heaven (above the earth, earth, and hell (beneath the earth. heaven was reserved for deities, most of whom resided there. living human beings occupied the middle world. the spirits of the dead resided beneath

f things is inverted: he who knew nothing of weapons drew his dagger. he who knew nothing of projectiles drew back the arrow in his bow. he who knew nothing of war engaged in hand-to-hand conflict.he who did not know how to run flew like a bird. the weak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos is reborn as a fresh creation. the various inversions (only a few of which are cited here) in the story exemplify the renewal symbolism of reversal that one finds worldwide in the myths and rituals of many traditional societies. the logic of such myth/rituals is that the old must be destroyed before the new can grow, and if the old is n

f each human being to cast off the preformatted identity handed down by society in order to remake the self, to become god-like (fcos website faq) thus, similar to the temple of set, the first church of satan regards lavey as having once been a great magus, who, for whatever reason, squandered his gift and his power, and became bitter and alienated. regarding the current church of satan as a pale shadow of its former self that attempts to control its members, the first church of satan attempts to maintain a satanic organization that is not hostile and manipulative toward its own members. see also church of satan; temple of set for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. frequently asked questions. http//www.churchofsatan.o

evil. knoxville: university of tennessee press, 1993. wardlow, gayle dean. chasin that devil music: searching for the blues. san francisco, ca: miller freeman books, 1998. woods, barbara allen. the devil in dog form. western folklore 13, no. 4 (october 1954: 229 235. judaism and hebrew scriptures i am enan, the satan, son of arman the demon, son of the place of death, son of rage, son of death s shadow, son of terror, son of trembling, son of destruction, son of extinction, son of evil-name, son of mocking, son of plague, son of deceit, son of injury, son of asmodeus. from the book of delight western notions of hell, satan, and demons represent a synthesis of influences from different cultural traditions. the two most significant sources for this diabolical mythology are judaism and zoroa

ionship which is both a contractual agreement and a marriage of love between yahweh and his chosen people. the ancient hebrews emphasized the importance of the present life. like both the ancient greeks and mesopotamians, existence 138 judaism and hebrew scriptures after death in sheol (the realm of the dead, when it was mentioned at all, was conceived of less as an actual hell and more as a pale shadow of earthly life, much like the greek hades. also like the greek hades, the hebrews originally made no distinction between the treatment of the just and the unjust after death. instead, rewards and punishments were meted out in the present life, and in the covenant contract yahweh promised to do just that. one of the few stories in hebrew scriptures (the old testament) that mentions sheol is

LIBER 777

he 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 gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 1010 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon

lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this

LIBER ALEPH

t insofar as he entereth into the game he abideth by the rules thereof, though they be artificial and in no wise proper to his nature; for in this restriction is all this pleasure. therefore, though he hath all-power to move the pieces at his own will, he doth it not, enduring loss, indignity, and defeat rather than destroy that artifice of illusion. think then that thou hast thyself created this shadow-world the universe, and that it pleasureth thee to watch or to actuate its play according to the law that thou hast made, which yet bindeth thee not save only by virtue of thine own will to do thine own pleasure therein. c the book of wisdom or folly 61 bq de veritate falsi (of the truth of falsehood) oreover this matter touches the nature of truth. for although to thee in thy true self, ab

brother; and remember also that with speed cometh ease of control. let each man therefore urge briskly his chariot in a right line toward the centre; for two radii cannot cross. and beware most of this love, because it lieth so close to will that dis-ease thereof easily imparteth his error to the whole way of the magician. t the book of wisdom or folly 99 gt de corpore umbra hominis (of the body, shadow of the man) oncerning the on, o my son, learn that the sun and his vicegerent are in all ons, of necessity, father, centre, creator, each in his sphere of operation. but the formula of the past on was of the dying god, and was based upon ignorance. for men thought that the sun died and was reborn alike in the day and in the year; and so also was the mystery of man. now already are we well a

egerent are in all ons, of necessity, father, centre, creator, each in his sphere of operation. but the formula of the past on was of the dying god, and was based upon ignorance. for men thought that the sun died and was reborn alike in the day and in the year; and so also was the mystery of man. now already are we well assured by science how the death of the sun is in truth but the shifting of a shadow; and in this on (o my son, i lift up my voice and i make prophecy) so shall it be proven as to death. for the body of man is but his shadow, it cometh and goeth even as the tides of ocean; and he only is in darkness who is hidden by that shadow from the light of his true self. now therefore understand thou the formula of horus, the lion god, the child crowned and conquering that cometh fort

LIBER ASTARTE

magination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the ma

LIBER CCCXXXV ADONIS

ylon. i live the starlight and sleep through the sun. i am happy in love, i am rich, i eat and drink, i gather goods, i laugh, i never think. know me the prince of perfect pleasure! psyche. yet is there not something that you would forget? some fear that chills you? while you talk to me i see you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king of babylon, reeking daggers in his hands. and black blood oozes, oozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his

age, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, slowness, and power, toward the couch] liber cccxxxv 32 psyche. life? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or hell? i am stripped of all my power now when i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another calling through time: from the dim throne the first rune that was ree.d by god, the supreme sphinx, determined the last deed [the king of babylon reaches forth his hand and arm. it is the hand and arm of a skeleton. he touches the forehead of the sleeping lord. instantly

LIBER CCXLII AHA

eap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marysas. rare souls. olympas. i see aha! 7 imaged

dow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marysas. rare souls. olympas. i see aha! 7 imaged a shadow of this light. marysas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul fs defence? how baffle the besieger, sense? marysas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh o

e marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! aha! 17 marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, vision all vis

ages, go! suffice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this existence that is mine. i knew my secret. all i was i brought into the burning-glass, and all its focussed light and heat charred all i am. the rune fs complete when all i shall be flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way aha! 21 through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through chasms, a fantastic blue, month by month, on barren hills

of the snows, sent its crystal stream to gladden the hearts of men, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse fs blaze of prickly bloom that is the wisdom of the way. then springs the statue from the clay, and all god fs doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure ligh

LIBER CORDIS CINCTI SERPENTE

who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and

45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child might not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 10 liber lxv 52. all night they danced and sang; b

LIBER CXCVII STORY OF SIR PALAMEDES

t. and incontinent beseedheth the eagle to set him down again. xxxv. he lectureth upon metaphysics.for he is now totally insane.to many learned monks of cantabrig. they applaud him and detain him, though he hath heard the questing and would away. but so feeble is he that he fleeth by night. sir palamdes, the saracen knight viii xxxvi. it hath often happened to sir palamede that he is haunted by a shadow, the which he may not recognise. but at last, in a sunlit wood, this is discovered to be a certain hunchback, who doubteth whether there be at all any beast or any quest, or if the whole life of sir palamede be not a vain illusion. him, without seeing to conquer with words, he slayeth incontinent. xxxvii. in a cave by the sea, feeding on limpets androots, sir palamede abideth, sick unto dea

he saracen knight 47 despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plumed helm, and winged shoon, athwart the admiring land of france. 48 xx sir palamede hath reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him

n dullards run to seed! how weak sir palamedes grows! we hear no more of bouts and blows! his weapons are his ten good toes! he that was arthur.s peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 82 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode thr

LIBER DCCCLX JOHN ST

on that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration.and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he

infinitely subtler and nobler is the contemplation of john st. john 109 the utmost god hid i. th. middle o.matter, the inscrutable mystery of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be

LIBER DCLXXI VEL PYRAMIDOS

ange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate stil

dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of the wings! i am untrusty, cruel a

a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of the wings! i am untrusty, cruel and insane, i am under the shadow of the wings! i am a fool and frivolous and vain. i am under the shadow of the wings! i am a weakling and a coward; i cringe, vel pyramidos 7 i am under the shadow of the wings! i am a catamite and cunnilinge. i am under the shadow of the wings! i am a glutton, a besotted wight; i am under the shadow of the wings! i am a satyr and a sodomite. i am under the shadow of the wings! i am as chan

s and vain. i am under the shadow of the wings! i am a weakling and a coward; i cringe, vel pyramidos 7 i am under the shadow of the wings! i am a catamite and cunnilinge. i am under the shadow of the wings! i am a glutton, a besotted wight; i am under the shadow of the wings! i am a satyr and a sodomite. i am under the shadow of the wings! i am as changeful and selfish as the sea. i am under the shadow of the wings! i am a thing of vice and vanity. i am under the shadow of the wings! i am most violent and i vacillate, i am under the shadow of the wings! i am a blind man and emasculate. i am under the shadow of the wings! i am a raging fire of wrath. no wiser! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure an

f vice and vanity. i am under the shadow of the wings! i am most violent and i vacillate, i am under the shadow of the wings! i am a blind man and emasculate. i am under the shadow of the wings! i am a raging fire of wrath. no wiser! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure and devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of t

LIBER HHH

n eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel

LIBER LVII

n ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (but not the second) as writ large for which there is absolutely no warrant. counting only the initial beth as writ large we get tycarb= 2911. t.s] 10 [in his heptaplus] 10 liber lviii thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first six sephiroth or numbers. the third veil is the rwa [ws ya, ain soph aur, the limitless light. this again consists of nine letters, and symbolizes the first nine sephiroth, but of course in their hidden idea only. but

LIBER LXVII THE SWORD OF SONG

ay? 745 750 755 760 765 770 775 780 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. 22 pentecost to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit the time, another song shall flit responsive to another tune. september.s shadow falls on june, but dull november.s darkest day is lighted by the sun of may. here.s now i got a better learning. it.s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery.s maw gulps the beginner: in pain.s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and strugg

the compass of human thought? up stick and thump ass! let human thought itself expand. bright sun of knowledge, in me rise! lead me to these exalted skies to live and love and understand! paying no price, accepting nought. the giver and the gift are one with the receiver.o thou sun of thought, of bliss transcending thought, rise where divison dies! absorb in glory of the glowing orb self and its shadow! 755 760 765 770 775 780 785 790 degradation of symbols. essential identity of all forms of existence. practical advice. 42 the sword of song now who dares call me no christian? and, who cares? read; you will find the master of balliol, discarding berkeley, locke, and paley.ll resume such thoughts and label clear .my christianity lies here. with such religion who finds fault? star, it seems

moral grounds. and we, i trust, soar higher!.the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called .precepts. are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time commit himself to some statement.(something called) consciousness exists. is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an ent

f the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they received him therein and bade him be comforted. with that he awoke and saw that he would have all his desire. in the morning therefore he arose and went his way into the desert. there he clomb an high rock and called forth the eagles, that their shadow floating over the desert should be as a book that men might read it. the shadows wrote and the sun recorded; and on this wise cometh it to pass, o my brethren, that by darkness and by sunlight ye will still learn ever these the arcana of our science. lo! who learneth by moonlight, he is the lucky one! so our father, having thus founded the order, and our sacred book being opened, rested awh

arity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory in the idea of karma. such ideas are basic, and are as a thread on which 1 see huxley.s classical example of the horse, zebra and centaur. 2 similarly, where buddhist parables are of a mystical nature, where a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one person in six-andtwenty different moods. even had we a strong traditional explanation i should maintain my position. the weapons of the higher criticism, supplemented by common sense, are perfectly

LIBER SEPTEM REGUM SANCTORUM

ay of those who err (there is no answer. let us arise& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: peace& plenty& contentment& good health& length of days. all these host thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall put ice against thy heart; he shall constrict thy whole being; he shall bring thee to sorrow& poverty& premature old age if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on

st thou& thou shalt be welcome to my brethren. pass thou on (they reach the second throne) jupiter welcome, welcome, welcome, for thou art chosen, o thou that host aspired to the brotherbood immortal. aspiration is strength& i give thee of my bounty: authority& the respect of men& distinction& praise& veneration. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall cast thee down& thou shalt be despised of all men& thy power shall be broken if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the third throne. mars welcome

s (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the third throne. mars welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: courage& energy& force; conquest& domimon. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall bum thee as with fire& all that thou hast shalt thou lose. and in thy battles shalt thou be overcome& thou shalt be broken& ground into dust if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my bre

name or probationer motto of candidate. 3 sun welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: fame& jollity& a life fair& open; glory& harmony shall be thy servants& victory shall wait upon thee as an handmaid. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall drive thee from the life of men, so that thou hidest in dens& caverns from the light& thy name shall be lost& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my breth

does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the fifth throne) venus welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: love& beauty& true happiness, ease& abundance. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side for he shall destroy love in thee& all thy beauty shall be blasted& no word of kindness shalt thou ever hear again if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the sixt

LIBER XLI THIEN TAO

your high mightiness fs magnificent heavenly palace to-morrow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe manifesting of simplicity. h) gwhat, h said juju, go great tao, do you recommend as a remedy for the ills of my unhappy country? h the sage replied as follows: go mighty and magniloquent daimio, your aristocracy is not an aristocracy because it is not an aristocracy. in vain you seek to alter this circumstance by

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

e whole, and the battle goes on. only the arrival and intervention of ivarr ljomi (gleam, a retainer of olaf tryggvason, brings the battle to an end, an end that is welcomed by the weary warriors, who know that they have been the victims of magic spells. although it is of interest in its own right, to my mind the hjadningavig is most valuable in the context of scandinavian mythology for casting a shadow over the life of the einherjar at valholl. that life is presented as wholly positive, but the endless battle of the hjadningar is wholly negative. this has to do in part with the view in sorla thattr of the pagan gods: odin is an imperious ruler who covets the possessions of his subjects, loki is a toady and a thief, and freyja sells her body for a piece of jewelry. this is most easily expl

LOGOMACHY OF ZOS

t of the gods is more true of yourself. all ways to heaven lead to flesh. our re-orientation and ascent from earth must start here: nothing is obtained except by desire and our only medium is flesh. mouth and hand. in the midst of reality we strive for unreality, hence i teach the equal reality of all things, man and his illusions. flesh of dreams c there is a lamentable display of the nonartists shadow-fighting their fears; automata actuated by their own committed untruths seeking their fulfilment. truth is everywhere, there is nothing untrue anywhere; it may appear so, because we cannot accurately relate it. i behold multiplicity in all things and myself as the inter-relating oneness, for whatsoever else i' 2' 9=h z. 6 "d v..1 p ]7 the more i get into things the more i am beyond them, so

is the beginning of great facilities. those> 2 m 9= 5..q. h..1. x. arrestment. nature reveals first by our imitating her and then by our denying her. what is it we desire of each other? the usual blood issue, a less known unity, or our hungry deficiency seeking fulfilment? the nexus between cause and effect is that of immediacy. the omniscience of the soul throws persuasively over all things its shadow of knowledge. our whole potentiality lies in our ability habitually to feel things sensationally. our truth is the totality of our observations when confirmed by our atavisms. the key to all metaphysical phenomena (mind, soul, etc) is wrapped up in our needs. what sounds the depths and conjoins will and belief? some inarticulate hieroglyph or sigil wrought from nascent desire and rhythmed b

yet seen. i y>b. f( f. e. o. bothering to be logical. concepts that have no sensuous form (reasoning, thinking, etc) spring from a latent geometry of our mentation: our geometry is the silhouette of a priori. t 2 9"d w=h 2..1 2@ z( 6 h% q( 2..1( 9% e..q( 2( 9( 2! k..q, n&%d <5@ r( i bid you replace time by your immanence. cand i% 5 "d 8( d>b?"d( 6# m"d "4 2 f% dark astral, a reversed and inverted shadow. dead stuff, the body, like tarnished food that by re-dressing cannot simulate again the magic..15. 5( xl4 e 7 we came out of eternity and absoluteness into time. is there a returning? and what of our sentiment, the vast rag-bag of our emotional range. must these trivia re-enter? do all our strivings and ideals count as nought? as the lover of flesh and humanity i prefer time to eternity. t

he symbols of eternity..e asymmetry. the square is the rectified and utilitarian form of the circle; bc ]7 life is the anticipated situation that never happens; our expectancies create a foetal wish that is never birthed. where beauty and virtue are wanting, everything will be wanting but hate. man ever aberrates. even his normalities. mainly to compensate for his deficiencies, and often founds a shadow-world that accepts and reflects the assured survival of his weakness. what stupidities benight the assertion that anything was created unrelated to all else; if things were entirely separate, complete, they would be static and quickly exhausted. life, growth, change, into and out of things to all possible transmutations. all things serve each other, willingly or otherwise. yet we live by ev

LUCIFERIAN SORCERY

y be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the publisher. reviewers may quote brief passages. cover illustration- the mask of the adversary, by elda isela ford. the mask itself is a sigil of self-transformation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone through an awakeni

self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through t

ices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is t

thor. 6 based on personal and individual preference. the use of this type of sorcery is not enough in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge

o absorb its essence. consider the egregore of luciferian spirits, those that speak to us through dreams and conclaves on the astral plane. essentially, we are they and once we have learned the techniques of mental freedom, are then we able to be truly alive! the spirit, which may be separated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat

LUCIFERIAN SORCERY AND SET TYPHON

point. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical proce

illuminated and able to stand alone. in an observation process, the imagination is able by means of will, to create and sustain its own individual independent being of self. as a sethian perspective, the luciferian witchcraft is not in my opinion effective as a rhp tool, but only essentially useful through a lhp perspective. the sorcerous path itself is one of selfdevelopment, exploring both ones shadow and light aspects, utilizing them to ones benefit and ultimately focusing these tools as a means of becoming. as one enters the luciferian circle, the self is encircled in the arcana of i, which austin osman spare defined as the center of being and the infinite possibility therein. all of the daemons and angels of the self as familiars or guides are all an expression of owns being. before o

chaos and the abyssic waters of the tuat. apep is the early embodiment of the sumerian tiamat or the sevenheaded dragon of the apocalypse. in early persian manifestation, ahriman and the archdaevas. in egyptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial

desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation

the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorce

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

t was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have dev

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

l black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are

lock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the wa

MAGIC AND SPELLS

ic cast into a .wild magic zone causes magic in the area covered by the spell to function normally for 1d4 minutes. an area dispel use of greater dispelling causes magic to work normally for 1d4x10 minutes. a wish or miracle spell permanently repairs all wild magic zones in a 30-foot-radius area (or a 30-foot- weave through the lioly (or unholy) power granted her. many types of magic- rune magic, shadow magic (not to be confused with the shadow weave, gem magic, elemental magic, even the elven high magic of old-have been spoken of down the years, but these are all merely different processes or paths to the same mastery of natural energies. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra

an artifact was broken, br at the scene of a god's death. detecting dead magic spellcasters and creatures with spell-like or supernatural abilities immediately notice when they enter a zone of dead magic. spellcasters are attuned to the weave, and they feel uneasy and uncomfortable in dead magic zones. a weave user can take a moveequivalent action to note the exact boundary of a dead magic zone. shadow weave users are not attuned to the weave and experience no such unusual sensations in regions of dead magic. any spellcaster, weave or shadow weave, can use a detect magic spell to delineate the extent of any dead magic within the spell's range. naturally, a weave user must be outside the affected area in order to employ this tactic. effects of dead magic a dead magic zone functions in most

magic. any spellcaster, weave or shadow weave, can use a detect magic spell to delineate the extent of any dead magic within the spell's range. naturally, a weave user must be outside the affected area in order to employ this tactic. effects of dead magic a dead magic zone functions in most respects as an antimagic field spell, except that it does not impede the spells or spell-like abilities of shadow weave users, nor does it interfere with the operation of shadow weave magic items. divination spells cannot detect subjects that are within dead magic zones. finally, it isn't possible to use a teleportation effect to move into or out of a dead magic zone. a dead magic area cannot temporarily be returned to normal function. a wish or miracle spell permanently repairs all dead magic zones in

seek to know its secrets. magisters often goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an alternative conduit and methodology for casting spells. sh

el ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an alternative conduit and methodology for casting spells. shar, being the goddess of secrets, has mostly kept the secret of the shadow weave to herself. over the millennia some mortals, mainly her servants, have been allowed to discover the shadow weave or have stumbled across it in their researches. shadow weave users enjoy several advantages. first, they ignore disruptions in the weave. a shadow weave effect works normally in a dead magic or wild magic zone (an antimagic field, which blocks the flow of magic, remains eff

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hould not be considered indigenous to them "although some of the grecians" writes thomas stanley "have challenged to their nation the original of philosophy, yet the more learned of them have acknowledged it [to be] derived from the east" the magnificent institutions of hindu, chaldean, and egyptian learning must be recognized as the actual source of greek wisdom. the last was patterned after the shadow cast by the sanctuaries of ellora, ur, and memphis upon the thought substance of a primitive people. thales, pythagoras, and plato in their philosophic wanderings contacted many distant cults and brought back the lore of egypt and the inscrutable orient. from indisputable facts such as these it is evident that philosophy emerged from the religious mysteries of antiquity, not being separated

losophy, science, and art among the ancients are due to those institutions which, under the veil of mystery, sought to illustrate the sublimest truths of religion, morality, and virtue, and impress them on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanalia) were introduced, and perversion ruled supreme; for no institution can be any better than the members of

e egyptian priests were tampered with to perpetuate the secret doctrine. this does not mean to imply that atlantis is purely mythological, but it overcomes the most serious obstacle to acceptance of the atlantis theory, namely, the fantastic accounts of its origin, size, appearance, and date of destruction--9600 b.c. in the midst of the central island of atlantis was a lofty mountain which cast a shadow five thousand stadia in extent and whose summit touched the sphere of ther. this is the axle mountain of the world, sacred among many races and symbolic of the human head, which rises out of the four elements of the body. this sacred mountain, upon whose summit stood the temple of the gods, gave rise to the stories of olympus, meru, and asgard. the city of the golden gates--the capital of a

he man a share of its own nature "the man longed to pierce the circumference of the circles and understand the mystery of him who sat upon the eternal fire. having already all power, he stooped down and peeped through the seven harmonies and, breaking through the strength of the circles, made himself manifest to nature stretched out below. the man, looking into the depths, smiled, for he beheld a shadow upon the earth and a likeness mirrored in the waters, which shadow and likeness were a reflection of himself. the man fell in love with his own shadow and desired to descend into it. coincident with the desire, the intelligent thing united itself with the unreasoning image or shape "nature, beholding the descent, wrapped herself about the man whom she loved, and the two were mingled. for th

e desire, the intelligent thing united itself with the unreasoning image or shape "nature, beholding the descent, wrapped herself about the man whom she loved, and the two were mingled. for this reason, earthy man is composite. within him is the sky man, immortal and beautiful; without is nature, mortal and destructible. thus, suffering is the result of the immortal man's falling in love with his shadow and giving up reality to dwell in the darkness of illusion; for, being immortal, man has the power of the seven governors--also the life, the light, and the word-but being mortal, he is controlled by the rings of the governors--fate or destiny "of the immortal man it should be said that he is hermaphrodite, or male and female, and eternally watchful. he neither slumbers nor sleeps, and is g

MASTERING WITCHCRAFT

hic pillars of granite rise from the gentle hill, and between them winds the path of the dead, pale in the starlight. the two pillars mark the entrance to the realm of the dead, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff of blackthorn is grasped; in the other a torch flickers with a resinous, smoky flame. an owl, the symbolic bird of death, is perched on the being's shoulder. in the far distance, the baying of dogs or wolves can be heard ringing in the chill night air. their keeper, nocticula, ruler of the dead and warden of the tower adamantine, w

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

is that of god almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of el, iah, iah, iah, who hath formed and created the world by the breath of his mouth, who supporteth it by his power, who ruleth and governeth it by his wisdom, and who hath cast ye for your pride into the land of darkness and into the shadow of death. therefore, by the name of the living god, who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyards, g

MEANING OF MASONRY

velopment and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do not spiritualize it they will but increasingly materialize it. if they fail to interpret its veiled purport, to enter into the understanding of its underlying philosophy, and to translate its symbolism into what is signified thereby, they will be mistaking shadow for substance, a husk for the kernel, and secularizing what was designed as a means of spiritual instruction and grace. it is from lack of instruction rather than of desire to learn the meaning of masonry that the craft suffers to-day. but, as one finds everywhere, that desire exists; and so, for what they may be worth, these papers are offered to the craft as a contribution towards satisfy

e secrecy and concealment, but their initiates have never been absent from the world; and (2) that it was through the activity and foresight of some of these advanced initiates that our present system of speculative masonry is due. you must not imply from this that modern masonry is by any means a full or adequate presentation of these older and larger systems. it is but their pale and elementary shadow. but such as they are, and so far as they do go, our rituals and doctrine are an authentic embodiment of a secret doctrine and a secret process that have always existed for the enlightenment of such aspirants as, putting their trust in god (as our present candidates are made to say, have knocked at the door of certain secret sanctuaries in the confidence that door would open and that they w

emasonry and of initiation are largely connected with this process of intro version of the soul to its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confirmation of what has been indicated it may be useful to refer to the 23rd psalm, in which the hebrew initiates speak of both the supreme experience of being passed through" the valley of the shadow of death" and the preliminary phases of mental preparation for that ordeal. stripping that familiar psalm of the gorgeous metaphor given it in the beautiful biblical translation, its real meaning may be paraphrased and explained for masonic students as follows" the vital and immortal principle within me is my initiator; and is all-sufficient to lead me to god. it has made me lie down (in se

hy throne; be unto us the lesser warden, and in the meridian sunlight of our understanding speak to us in sacraments that shall declare the splendours of thy unmanifested light; be thou also unto us the greater warden, and in the awful hour of disappearing light, when vision fails and thought has no more strength, be with us still, revealing to us, as we may bear them, the hidden mysteries of thy shadow; and so, through light and darkness, raise us, great master, till we are made one with thee, in the unspeakable glory of thy presence in the east. so mote it be. chapter iv. the holy royal arch of jerusalem. freemasonry, under the english constitution, reaches its climax and conclusion in the order of the holy royal arch. there exists a variety of other degrees ramifying from the main stem

ding is a long process. nature in all her kingdoms builds slowly, perfecting her aims through endless repetitions and apparently wanton waste of material. and in the things of the kingdom which transcends nature, the same method prevails. souls are drawn but slowly to the light, and their perfecting and transmutation into that light is often very gradual. for long before it is able to distinguish shadow from substance, humanity must try its prentice-hand upon illusory toys and substitutions for the genuine secrets of reality. for long before it is worthy of actual initiation upon the path that leads to god it must be permitted to indulge in preliminary unintelligent rehearsals of the processes therein involved. the app roaches to the ancient temples of the mysteries were lined with statues

MICHAEL FORD A RITE OF THE WEREWOLF

ng so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her

black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial and infernal. such night flights may be c

record your results upon waking. notice the beings you meet and all that is revealed to you. the methods of using a bone or charm designated through ritual practice and meditative awakening shall be something of a wolf-skin which activates mental 6 transformation. a key to this is given in the black mass as reproduced in the toad rite which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in the yatuk dinoih (second edition) the staota wulalffa summons the visualized form of the wolf to a shape you shall take by dreams. nema, live morf reviled tub. noitatpmet otni ton su dael

d ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harris, elda isela for

metic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the childre

MICHAEL FORD BOOK OF CAIN

you turn a road more traveled to the simple life yet unknown by others? the tester, robed in white and flowed within a strange and familiar light was challenging me, a very point of discovering my very inner essence, which i could sense. i said unto him- angel, who would you be to tell me of thorns and roads less traveled? i have passed through the blood and bones of my brother, to walk within a shadow of which i am the only god that is dreams feed my desires and i go forth among the beasts of the fields, take yourself away from me as i shall not resign my path, for i seek mine own mother who would either cut me to shreds or raise me up as god. the angel transformed into a very familiar dreaming body which taught me the ways of nature, yet he was a blackened shadow which held a spirit pos

er many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and y

a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that i slowly became like my father, who was the prince of the air and of flame. lilith showed me the knowledge of dreams, how she may always speak to me from this inbetween time. i first understood the ecstasy of transformation, of become like a beast, and of flight. mother lilith summoned great shadows which obeyed her, and i learned how they may obey me as well. after a peri

bey me as well. after a period of working with such arts, lilith then revealed a darker path. lilith drank the blood of man, and bred her children from their seed, taken from nocturnal congress with those sleeping. desert travelers were drained of life and their children were given to her vampyric children to grow strong. lilith opened the gates for arezura, called the secret place, and the great shadow ahriman came before me. i took the mark of the beast and lilith s mark, being the bloodied caul. lilith bathed in blood, and grew strong and comforted from it. she was isolate and beautiful. kind and pale features would caress one who feared her, then her hand would become blackened talons, covered in course gray hair, and her face become contorted in demonic ecstasy i grew in lust for her

owed to me that which i may make my life never ending; much was presented to me, which i found illuminating. that body is the vessel of manifestation, the marriage of light and darkness. the circle of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery ov

MICHAEL FORD WITCHMOON

is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. the

lack art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path they take. i have always intended, from the beginning to present balance and insight into a dangerous psychic path. that of the shadow sorcerer is not that of mental weakness; however it often tests the mind on ever possible level. questions, answers, fears and pain await those who explore. fear not however, without the trials of life there is n

festation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is dea

n the astral plane permits intensely surreal experiences. the hunt in the dead of night is one of the most significant of htese experiences. details on lycanthropic transformation are given later in this book. the wolf girdle would often give the individual the power to alter his/her form into a beast. this method, which would require an atavism working, would cause the individual to feel a large shadow move within him/her and become one with their mind. the beast would transform the flesh and spirit into an enormous wolf, hungering for blood and flesh. for the hunt. during the period of such transformations, as i can personally attest, tracking or traveling in great forests or through fields is a beneficial experience. the wolf is an excellent hunter, able to travel long periods without r

tter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his heart's ease. yet as he favored his son the beast within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulking shadow of a wolf encountered his own son and cruelly slew him. once the horrid deed was done, the wolf cracked open the skull of the boy and ate his brains. his career lasted many years, filled with violence, murder and devilish lycanthropy and sorcery. soon the towns of cologne, bedburg and sperad, seeing themselves so grievously endangered, plagued and utterly terrified, ensued upon a hunt of th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

presence. thus,the pathogens infecting her become eradicated in a way that is sane, healthy, and per-manent.when the sleepers awaken and make a return to the earth, a great circle of time closes.men and women return to the human, as opposed to the alien, within themselves,becoming their own priests and priestesses. the separation between the microcosmand the macrocosm passes away forever, like a shadow in the architecture of a night-mare, and the true renaissance of humankind begins.i salute the light within your eyes where the whole universe dwells. for when you are at thecenter within yourself and i within mine, we shall be as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag of the seven horns, i am a wide lake on a

MICHAEL W FORD THE VAMPIRE GATE

types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to fly in the night, drain another of energy and live like a god or goddess. if applied, this grimoire may help you. i strongly advise that you be of sound mind and to have begun a basic study or practice as defined i

the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the b

nergy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again through a cycled, repetitive motion of spiral force. this serpent power will establish power in your astral body. 4. begin a careful focus of this light within your ajna center between the eyes. imagine this black flame burn so great that it cast a long shadow on all around you. you are the greatest light bearer of them all. now you can see there is no other being as bright as you alone and without any other god. does it feel so bad after all? 5. do not allow this great light to expand higher than your crown chakra, you are not stop the process of self-deification, but later test it and strengthen it. imagine this light can awaken others, that yo

acticed to absorb the servitor accordingly. 30 for a simplistic method of evocation, let s take the following steps. if you are able to grasp this with ease, you may find further use and power with book of the witch moon. servitors should relate the vampyric approach you will want to take. the servitor will be used to feed from another so it should have visualized attributes similar to a vampiric shadow perhaps animalistic, bestial, bat like or like a skeleton or corpse. it may be as horrific or as beautiful as you wish. creating a servitor the servitor should be bound to some object. perhaps you can create an object or use a photo copy of an image put some aspects of something with it like a bat, leather backing to symbolize wings, animal fangs, etc. you will want to then use saliva, bloo

uestion ready. this may include photo but could be a drawing or name written on paper, depending on your ability and predilection. if you have something of your chosen, have it in the rite hold it and focus upon it. 2. calling the vampyric forces in terms of ritual focus visualize forces coming to you, acting according to your will. 3. imagine now your victim in the mirror. send forth your astral shadow to them, imagine breaking into their astral body through the object and the mirror. 36 4. draw in 9 deep breaths from both your nostrils and mouth. exhale slowly, controlling your bodily movements. keep calm during ritual. 5. you may conduct this several times and different days. you may notice by this process the focus individual will grow tired and sick. use caution in ritual focused vamp

MICHAEL WYNN THE SOUL TRAVELERS

et did not destroy apep, but instead absorbed the essence of apep into his own being. set became the master of apep, and gained new powers from being merged with the mighty demon; this probably contributed to further corrupting set and driving him from the light. apep, whose number is 333 is therefore half of the essence of lucifer, whose number is 666 and therefore complete. apep, who became the shadow aspect of set, has titles like the great rebel and the evil one. this guardian of the abyss, is sometimes spoke of as a female character and is frequently associated with a single, lid-less eye. this being is also closely associated with the triangle (being a 3-sided shape, and his seal has often been depicted as 3 triangles in an arrangement that resembles a nuclear or radiation symbol. le

MICHAEL W FORD NOX UMBRA

ery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind

and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of

nd sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hell (helan, the meeting

nk of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transform. will your flesh and astral body to change and morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. this may be a suggestion of your work in reference to vampyrism and shadow sorcery, both of the sabbat and the sethanic path of witchcraft will strengthen you in the darkened and tomb soiled shroud of ahriman. come now unto his pitch arms and talons, transform in the embrace o

e father and mother of the blood moon of tiamat and babalon. ahrimanic vampyre the ahrimanic vampyre is one who has isolated the psyche, understanding that we are spiritual beings within flesh. we can thus control our immediate surrounding world. as we are born in darkness, we are nourished in the shadows. as we are strengthened in the noon-sun which is the time of shaitan, we create darkness and shadow equally. the ahrimanic vampyre seeks the in-between, or neither-neither world of twilight, from which the shades of the dead commune with the living. the shadow may be grown, cultivated and manipulated through the will of the ahrimanic sorcerer, through darkness we expand and strengthen our consciousness. it is this hidden aspect of sorcery and witchcraft which breeds the legends of evil co

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ng dragon (the circle) brings the lucifer and lilith in sexual congress, by will they create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcer

ledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present

us correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, kn

th itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//al

MOODY RAYMOND A LIFE AFTER LIFE

o it that i can think of. a man who came very near death drew a somewhat different parallel, one from his religious background. he says, suddenly, i was in a very dark, very deep valley. it was as though there was a pathway, almost a road, through the valley, and i was going down the path. later, after i was well, the thought came to me "well, now i know what the bible means by `the valley of the shadow of death' because i've been there- out of the body it is a truism that most of us, most of the time, identify ourselves with our physical bodies. we grant, of course, that we have "minds" too. but to most people our "minds" seem much more ephemeral than our bodies. the "mind" after all, might be no more than the effect of the electrical and chemical activity which takes place in the' brain

realms they glimpsed during their experiences. it is just that now the state of death itself is no longer forbidding to them. let us look at some passages in which such attitudes are explained (1) i suppose this experience molded something in my life. i was only a child when it happened, only ten, but now, my entire life through, i am thoroughly convinced that there is life after death, without a shadow of a doubt, and i am not afraid to die. i am not. some people i have known are so afraid, so scared. i always smile to myself when i hear people doubt that there is an afterlife, or say "when you're dead, you're gone" i think to myself "they really don't know" i've had many things happen to me in my life. in business, i've had a gun pulled on me and put to my temple. and it didn't frighten

ccur and that the state of physical death is compared here, again, to sleep. still, as is evident from the preceding chapter, a few persons have drawn upon specific biblical concepts when trying to elucidate or to explain to me what happened to them. for instance, it will be remembered that one man identified the dark enclosure he went through at the moment of death as the biblical "valley of the shadow of death" two persons mentioned jesus' claim "i am the light of the world" apparently, it was at least partly on the basis of that phrase that both identified the light they met as christ. one of them told me "i didn't ever see a person in this light, but to me the light was a christ-consciousness, a oneness with all things, a perfect love. i think that jesus meant it literally when he said

MORALS AND DOGMA

gly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradiations of the soul pierce through the shadow toward the light. it is but a shallow scoff to say that prayer is absurd, because it is not possible for us, by means of it, to persuade god to change his plans. he produces foreknown and foreintended effects, by the instrumentality of the forces of nature, all of which are _his_ forces. our own are part of these. our free agency and our will are forces. we do not absurdly cease to make _ef

dence, and justice. it was termed the indented trassel; but this is a misuse of words. it is a _tesserated_ pavement, with an indented border round it. the pavement, alternately black and white, symbolizes, whether so intended or not, the good and evil principles of the egyptian and persian creed. it is the warfare of michael and satan, of the gods and titans, of balder and lok; between light and shadow, which is darkness; day and night; freedom and despotism; religious liberty and the arbitrary dogmas of a church that thinks for its votaries, and whose pontiff claims to be infallible, and the decretals of its councils to constitute a gospel. the edges of this pavement, if in lozenges, will necessarily be indented or denticulated, toothed like a saw; and to complete and finish it a borderi

atter, force, act, or thought. a thought is as much the end of life as an action; and a single thought sometimes works greater results than a revolution, even revolutions themselves. still there should not be divorce between thought and action. the true thought is that in which life culminates. but all wise and true thought produces action. it is generative, like the light; and light and the deep shadow of the passing cloud are the gifts of the prophets of the race. knowledge, laboriously acquired, and inducing habits of sound thought--the reflective character--must necessarily be rare. the multitude of laborers cannot acquire it. most men attain to a very low standard of it. it is incompatible with the ordinary and indispensable avocations of life. a whole world of error as well as of lab

it is not until it is injured that we discover that value, and find how essential it was to our happiness and comfort. we never know the full significance of the words "property "ease" and "health" the wealth of meaning in the fond epithets "parent "child "beloved" and "friend" until the thing or the person is taken away; until, in place of the bright, visible being, comes the awful and desolate shadow, where _nothing_ is: where we stretch out our hands in vain, and strain our eyes upon dark and dismal vacuity. yet, in that vacuity, we do not _lose_ the object that we loved. it becomes only the more real to us. our blessings not only brighten when they depart, but are fixed in enduring reality; and love and friendship receive their everlasting seal under the cold impress of death. a dim c

his brother in his heart. speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your gates; and love no false oath; for all these i hate, saith the lord "let those who have power rule in righteousness, and princes in judgment. and let him that is a judge be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land. then the vile person shall no more be called liberal; nor the churl bountiful; and the work of justice shall be peace; and the effect of justice, quiet and security; and wisdom and knowledge shall be the stability of the times. walk ye righteously and speak uprightly; despise the gains of oppression, shake from your hands the contamination of bribes; stop no

MOTTA MARCELO THE COMMENTARIES OF AL

ntoms. 47. where i am these are not. hadit is everywhere (see verse 3; fear, sorrow, and failure are only 'shadows. it is for this reason that compassion is absurd. it may be objected that 'shadows' exist, after all; the 'pink rats' of an alcoholic are not to be exorcised by 'christian science' methods. very true they are, in fact, necessary functions of our idea of the universe in its dualistic 'shadow-show. but they do not form any part of hadit, who is beneath all conditions. and they are in a sense less real than their logical contradictories, because they are patently incompatible with the changeless and impersonal. they have their roots in conceptions involving change and personality. strictly speaking 'joy' is no less absurd than sorrow, with reference to hadit; but from the standpo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

rotection from the wild huntresses; and even the bold satyrs dart away at their approach, and seek safety in flight. there is a myth connected with one of these mountain nymphs, the unfortunate echo. she became enamoured of a beautiful youth named narcissus, son of the river-god cephissus, who, however, failed to return her love, which so grieved her that she gradually pined away, becoming a mere shadow of her former self, till, at length, nothing remained of her except her voice, which henceforth gave back, with unerring fidelity, every sound that was uttered in the hills and dales. narcissus himself [170]also met with an unhappy fate, for aphrodite punished him by causing him to fall in love with his own image, which he beheld in a neighbouring fountain, whereupon, consumed with unrequit

es set out for tanarum in lacolia, where there was an opening which led to the under-world. conducted by hermes, he commenced his descent into the awful gulf, where myriads of shades soon began to appear, all of whom fled in terror at his approach, meleager and medusa alone excepted. about to strike the latter with his sword, hermes interfered and stayed his hand, reminding him that she was but a shadow, and that consequently no weapon could avail against her. arrived before the gates of hades he found theseus and pirithous, who had been fixed to an enchanted rock by aides for their presumption in endeavouring to carry off persephone. when they saw heracles they implored him to set them free. the hero succeeded in delivering theseus, but when he endeavoured to liberate pirithous, the earth

and on his account the country of his adoption was visited with a severe drought. on consulting the oracle of delphi he was informed that any land which offered him shelter would be cursed by the gods, and that the malediction would continue to follow him till he came to a country which was not in existence at the time he had murdered his mother. bereft of hope, and resolved no longer to cast the shadow of his dark fate over those he loved, alcmaon took a tender leave of his wife and little son, and became once more an outcast and wanderer. page 311 arrived after a long and painful pilgrimage at the river achelous, he discovered, to his unspeakable joy, a beautiful and fertile island, which had but lately emerged from beneath the water. here he took up his abode; and in this haven of rest

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

d home to me in those days. i had a few friends there. one of them, ralph a government employee with an interest in paranormal phenomena was with me that day. he had been given the task of running the class whilst ivan was away on vacation, and as we talked on into the late afternoon it was difficult to know if we had really seen something in the room. we had to consider that it could have been a shadow cast by something going past the window. i had been sitting facing the window with my eyes closed when the entity came and stood in front of me, blocking out the sunlight shining in through the window. i had an interesting emotional reaction (interesting, that is, to me) to this event. i felt a strange sensation. something indefinite, haunting, something half-forgotten, a far away memory re

he warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pullet the warlock of medieval times did not confine his witchery to the securing of love alone; he also lusted after buried treasure and its possession. imagine if you will egypt in 1740. a young officer is sent< on an expedition to the pyramids. the party of explorers lunch in the shadow of the great stone mountains of the desert, and are attacked by a horde of arabs. the comrades of the young officer are slain, and he himself is left for dead upon the ground. on returning to consciousness, he surrenders himself to the immediate anticipation of his end, and delivers a farewell address to the setting sun. a stone is rolled back in the pyramid, and a venerable old man issues

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ry of the grand lodge of london. all of these lodges would have vanished during the period of world war i, 1914-1918. stretton provided information on the organization, seven-degree hierarchy, and rituals of this operative masonry but unfortunately failed to supply any proof. a number of the revelations made here are so obviously interpolations, such as the seven-degree hierarchy, that it casts a shadow on the veracity of his entire claim. so it is clear that another approach entirely is required to seek out the operative tradition, which is what we have attempted here. an approach that is based on the study of the authentic elements and some of the rites, symbols, and practices of this operative tradition should enable us to grasp and then renew these principles by reconnecting with the e

ONYX TABLET OF SET

n the human mind. there was no distinction between 'reality' and 'appearance; anything capable of exerting an effect upon the mind thereby existed" to be the only "other god [cf. hpl] in such a cosmology, set was understood to be a presence and force which alone could not be apprehended by perceptions of the natural senses. he thus represents the nameless "thing" whose existence we know of by the shadow it casts on things apprehended and things perceived by it: the non-natural "presence of self" in individual intelligent life. we have generalized the vehicle by which this presence is manifest as the ba, spirit, psyche, or soul in the exoteric and general reference writings of the temple [crystal& ruby tablets, because that concept is sufficiently precise for discussion at that level, and a

e; or that we can't continue to improve, grow, xeper* those perceiving set as the platonic form face the possibility of thinking they have broken free of the cave and can see set "in broad daylight, not realizing that- a) we're still mostly in the cave- b) outside of the cave the light is bright, and our nocturnal eyes may take time to adjust properly- c) outside some things continue to remain in shadow. everything is not always clearly visible. the effects and brightness of the light may create an illusion of a different quality, but an illusion nevertheless. in closing i would like to pose some questions to the priesthood of set. responses can be forwarded to me and maybe forward to the high priest for possible inclusion in the onyx tablet: 1. who is set? discuss your experience and how/

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of ancient mesopotamia, variously called ishtar and inanna, also combined the roles of goddess of love and goddess of war. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a ter

the egyptians believed that a dead person, armed with the right spells, could counter the terrors of the underworld, duat, and live a new life in the field of reeds. all the elements that made up the living person had to be preserved and resurrected not just the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great as re himself. at last the only word she did not know was re s own secret name. to trick

rvest time and the summer is coming toward an end, indicating that it will soon be time for adonis to visit persephone in the underworld. symbolically, it also prefigures adonis s death. chariot of a goddess aphrodite s golden chariot is drawn by two swans. aphrodite was often accompanied by birds, especially doves and sparrows. echo and narcissus by nicholas poussin (1594 1665) echo, fading to a shadow from her unrequited love for narcissus, gazes on him as he lies dead by a pool in a forest glade, while eros, the god of love, looks on. when adonis died, he should have remained in the underworld, never to see the upper world and aphrodite again. but she begged zeus not to allow persephone to take him from her completely and he agreed to let adonis join her above ground for the four months

he last syllable of whatever had been said to her. some say that hera (juno) laid this curse on her, exasperated by her constant chatter; others that it was pan (see p. 42, annoyed by her cloying love. it was her misfortune to fall in love with narcissus, the beautiful son of the river cephissus and the nymph liriope. but as she was only able to echo him, narcissus ignored her, and she faded to a shadow. retribution, however, awaited narcissus. selfish and dismissive of all his admirers, he fell in love with his own reflection in a pool on mount helicon. sick for love, he lay by the water s edge gazing at his own reflection until he died, and the gods turned him into the narcissus flower. tammuz, the eastern adonis adonis is the phoenician word for lord and the story of adonis death and re

aught father when king cepheus asked the oracle of horned ammon (that is, the egyptian god amun, here assimilated into classical myth) how to turn aside poseidon s anger, he was told that the only way was to sacrifice andromeda to the monster. so, to save his people, he chained her to a rock for the monster to devour. monster adversary the sea monster, unaware that perseus could fly, attacked his shadow on the water, enabling perseus to swoop down and kill it using hermes sickle-shaped sword. poseidon was furious: not only had perseus rescued andromeda but he had killed medusa, one of poseidon s former lovers. when she died, his two unborn children rose up from her spilled blood the winged horse pegasus and the warrior chrysaor. although cepheus and cassiopeia pledged andromeda to perseus

PHOSPHORUS

dept. definition of adept a practitioner of magick who aspires to develop and define the core essence of the individual and who by this focus has displayed the mastery of the basic principles of sorcery the adept is individual, a veneficus or praecantrix (called also yatus or pairikas) whom is the center of their own magickal practice, they become as cain, the illuminating initiator, whom is both shadow and light. by becoming as fulmino-lucifer, the adept develops the self to be a center and being of adversity, separate and individual from the natural order. the luciferian drinks of both ecstasies as above, so below. toph is organized in a refined and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two su

is feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in creation rites. 4. grimoire working with the red dragon/grand grimoire famulus lucifuge rofocale. pact made with this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. th

tch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromant

ntical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius. 1. study and introduction to seth the adversary, a dedication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scr

darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i fall into the darkness to become as a dragon, to know the ecstasies of light and shadow. al ghul, serpent tongue which arouses perception i invoke thee! i do affirm hecate, goddess of crossroads, enchanter of nightmares, guardian of shades and the howling beasts, bless my path with your eyes which are always seeing bless me with the fallen star of azazel, as lightening i awake! i do affirm ahriman, prince of darkness and the beast in flesh spectral shadow who is lucifugus, ble

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

wer still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lor

ifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human

ed to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucife

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

mour branch of the rite, died in b i i j. he was succeeded by harvey g.goodale.2. in september, b j b e,goodale turned over all the papers and control of the rite to ellis b. guild, who kept control until just before he died on may b d, b j c b. there are several claimants to guild s authority, but so far as can be ascertained, this branch of the rite is now entirely dormant, or we might say is a shadow body. it is worthy of note that practically all those who have been actively engaged in the promotion of the rite ofmemphis have been prominently identified with other spurious masonic bodies. seymour was one of the prime movers in the revival of the clandestine cerneau scottish rite. burt and wilson were connected with clandestine craft lodges. mott was, in b i i i, grand lieutenant b h g

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

he eyes see. it can no longer smell with its nose nor hear with its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body becomes a mass of decaying flesh, an empty shell devoid of life, a shadow of its former self when it was vibrant and vital. this matter is so self-evident that even a chicken or a vulture can distinguish between a living creature and one that is dead, between a body that has the breath of life invested in it and one that does not. most importantly, it is this very breath of life, the soul, which is the actual vitality and consciousness of the person and which is

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

meaning of azazel is a cliff; the goat sent to azazel was thrown of a desert cliff to its death.2 the mystical significance of azazel is samael3 and the nukva of the luminous [shell, to whom the goat is given. they [samael and the evil nukva, the male and female [principles of evil] are also called gthe depths of the sea h.what remains after the dross of the kings [of edom] are purified.and gthe shadow of death. h as we have seen previously, samael is the name given to the evil partzuf of z feir anpin. just as the partzufim exist in each of the four holy worlds, so do they exist in each of the four realms of evil. the four realms of evil are called gshells, h contrasting with the fruit or meat of the nut within the shell that signifies the holy realms. the significance of this imagery is

evil are all alluded to in the vision of ezekiel: gi saw, and behold, there was [1] a stormy wind coming from the north [2] a great cloud, and [3] a flashing fire, and [4] a luminescence surrounding it c. h4 the gdepths of the sea h refers to the verse, ghe will return, he will have mercy on us; he will conquer our iniquities and cast all their sins into the depths of the sea. h5 the phrase gthe shadow of depth h refers (among others) to the verse, geven though i walk through the valley of the shadow of death, i will fear no evil; your rod and your staff comfort me. h6 as we will see, the hebrew for these two phrases consists of the same letters. the gkings of edom h refers, as we have seen previously, to the sefirot of the world of tohu, which collapsed. the portions of these sefirot tha

pin and nukva of the luminous [shells] of beriah, yetzirah, and asiyah, their children, are called aza and azel. the word for goat is eiz (ayin-zayin. the gchildren h of the goats of atizlut are called aza (ayin-zayin-alef, a derivative, aramaic form of ggoat h and azel (ayin-zayin-alef-lamed, meaning ggoat-god. h together [these two goat-offspring] are called azazel, just like the words for gthe shadow of death h and gthe depths h comprise both of them, gshadow h referring to the male and gdeath h to the female. azazel can thus be seen as a contraction of aza and azel. the word for gthe shadow of death h is tzalmavet, itself a contraction of the words for gshadow h (tzeil) and gdeath h (mavet. the letters that form this word (tzadik-lamed-mem-vav-tav) can be permuted to spell gdepths h (m

of israel among the tribes, clans, and families of the jewish people. after hearing these commandments, the five daughters of a man named tzelofechad, who had not had any sons, argued that they, too, deserved a portion of the land.1 know that tzelofechad [personified] the source of the [fives] states of gevurah. this is alluded to by the fact that the letters of his name spell the words for gthe shadow of fear h [tzel pachad. fear is the emotion associated with the attribute of gevurah. his five daughters personified the five states of gevurah. as we have seen previously, there are five states of gevurah in binah and da fat, which then become the gevurah-components of the five principal sefirot of the emotions, chesed to hod. specifically, they personify the five states of gevurah that re

le of evil over the jewish people during their exile is to [evil fs] detriment, inasmuch as through this the holy souls are redeemed from within it. thus, their rule over them eventually harms them. if you ask, gwhat do they care, h know that evil is a dead thing, and possesses no life force of its own whatsoever. this is why the feminine aspect of evil is called gdeath h and the male aspect gthe shadow of death, h as taught in the zohar.11 moreover, gthe wicked are considered dead even while alive, h12 for their holy soul derived from the living g-d had departed from them due to their sins. it is known that the soul descends [into the body] via the [sefirah of] yesod, which is called gthe living g-d h [kel chai, but when [they sin] a soul of evil. called gdeath h or gthe shadow of death h

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

y understanding the usage of such terms as "occult" or "magic" apart from their historically negative or even lurid connotations is fundamental. the association of these words with "black" magic or satanism has uniformly been the result of hysteria, narcissistic theatrics, capitalization by the media, or psychosis. to truly explore the "dark arts (or in other words, apprehend the archetype of the shadow) through systematic ritual work demands not only extraordinary knowledge, discipline, and training, but a great deal of plain hard work toward which would-be dabblers never seem inclined. for any of us to integrate our "darkerl'side is a lifelong and necessary process, buf a process which yields toward a more fullness of self. as edinger comments "all these aspects of the rejected shadow ar

ge, discipline, and training, but a great deal of plain hard work toward which would-be dabblers never seem inclined. for any of us to integrate our "darkerl'side is a lifelong and necessary process, buf a process which yields toward a more fullness of self. as edinger comments "all these aspects of the rejected shadow are equated with the 'king' which means psychologically that acceptance of the shadow and compassion xvii for the inferior manare equivalent to acceptance of the self."the masses have projected (and not integrated) their shadow from the witch burnings of salem to congressional hearings on censorship of lyrics in rock music. the"occu1t"means nothing more than the study of what is "hidden" beyond the perception of the five senses. electricity could be construed as an "occult"f

name unto the countless ages. amen. a11 salute. officers fom in the east as in opening. members stand facing east. hiereus remains standing just behind new theoricus (knocks) let us rehearse the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: theoricus ritual 165 thou, before whom the life of beings is but a shadow which changeth, and a vapour which passeth: thou, who mountest upon the clouds, and who walkest upon the wings of the wind. thou, who breathest forth thy breath, and endless space is peopled: thou, who drawest in thy breath, and all that cometh from thee, retumeth unto thee! ceaseless motion, in eternal stability, be thou eternally blessed <90> we praise thee and we bless thee in the change

ceaseless motion, in eternal stability, be thou eternally blessed <90> we praise thee and we bless thee in the changeless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! 0 spirit of spirits! 0 eternal soul of souls! 0 imperishable breath of life! 0 creative sigh! 0 mouth which breathest forth and

eschamah of the candidate, the human will is not as powerful in the ruach for the moment, because the aspirant of the mysteries is now, as it were, divided. that is, his neschamah is directed to the contemplation of his higher self attracted by the hegemon. his natural body is bound and blinded, his ruach threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillats to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars (that is, the ceremony induces a species of schizophrenia so that the initiation

RITE OF THE OPPOSER

the current summoned through its practice. the functions and applications are revealed solely through its practice and subsequent adaptation by the practitioner in accordance with such secret and unique directions as are revealed unto him. the initial directions are as follows: in a place of solitude and at the hour of twilight, light a single white candle and place it within the centre of one's shadow. standing before the shadow and fixating all attention upon the light of the single flame- recite the prayer of the design. this done, pick up the candle and, moving anticlockwise, turn your back toward the shadow, then proceed to recite the formulae of the opposer. this being fulfilled and such adjunctive acts as are deemed pertinent being completed, turn about once more, and thus completi

e single flame- recite the prayer of the design. this done, pick up the candle and, moving anticlockwise, turn your back toward the shadow, then proceed to recite the formulae of the opposer. this being fulfilled and such adjunctive acts as are deemed pertinent being completed, turn about once more, and thus completing one full orientation, wordlessly extend the flame as in salutation towards the shadow; with a single breath or orison extinguish the candle. then, as directed, walk away from the place of solitude and turn not to gaze back from whence you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in contra

guish the candle. then, as directed, walk away from the place of solitude and turn not to gaze back from whence you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in contradistinction to using toward and against the shadow as the determinants of the rite's polarities, employ such stellar analogues as the pole-star and the dog-star. also the direction of orientation may be changed from widdershins to deosil in alteration, according to whether the rite is performed at dusk or dawn- or in the dark or bright fortnight of the lunar month. the prayer of the design: as my words punctuate the silence, and the silence

nt. as i begin- so doth the design which at my words shall become! my words encipher me and create reality; as i speak so these words ensorcel possibilities. that which i shall become will transcend aught that hath been worshipped. i will become other than that which hath been named. chaos is the primogenitor of my forms- from whence come my manifestations. existence itself will be eclipsed by my shadow. chance is my circle without circumference; fate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

nce ordispleasure: wonder not then that the eastern nations were lead to look on god as embodied in fire,and finally as the vivid symbol of the divine presence. when in solemn convocation, they swore notby the altar, but by the flame or fire which was upon the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrep

the 'immortal light. the comprehension of all this, and there-embodiment of this truth in their philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and fa

asons. there are three decades in amonth or sign and three months in a season. let us proceed and ponder.the conductor, practicus, and t. bearer approach the first sign (medallist) halting at aquarius. asingle taper in front of the medallist has been lighted.medallist,1st sign: the impending weight of darkness is being made manifest. motion becomes perceptible.the gloaming light interchanges with shadow. all is confused and formless: like a goodly bodywithout a soul, like a soul without god. as the creation is about to proceed and as the representativeof the zodiacal sign aquarius, i direct the waters descend upon the soul, that the hour and day ofconception may commence. in darkness and sorrow does life come forth and time take beginning.let fomalhaut lead forth the heavenly train.the con

this is the astrologic and astronomic cavern of the rosaic philosophers. disturb nottheir calculations, but draw nigh in silence, and we will abide our time.the cond. of n. taps 3 then 4, on the entrance. no response; again a little louder; still no answer.the door is discovered to be ajar, is pushed open, and they quietly enter and listen. one of theastrologers is soliloquising and examining the shadow on a paper containing a circle and some linesand measurements.1st astrologer:great is thy power, magnificent star. if by this conjunction i can gain the mastery of itsinterpretation, then will the solution of this problem give me all i crave. catharine de medice youshall be answered, the plottings of yourself and counsellors shall not escape me, else there is noruling divinity in heaven222s

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

ook of genesis. what then is taking place in the world, and why do priests and potentates tremble? what secret power threatens tiaras and crowns? a few bedlamites are roaming from land to land, concealing, as they say, the philosophical stone under their ragged vesture. they can change earth into gold, and they are without food or lodging! their brows are encircled by an aureole of glory and by a shadow of ignominy! one has discovered the universal science and goes vainly seeking death to escape the agonies of his triumph: he is the majorcan raymond lully. another heals imaginary diseases by fantastic remedies, belying beforehand that proverb which enforces the futility of a cautery on a wooden leg: he is the marvellous paracelsus, always drunk and always lucid, like the heroes of rabelais

clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar

. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the negation is in proportion to the contrary affirmation; production is equal to destruction in the movement which preserves life; and there is no point in infinite extension which may not be regarded as the centre of a circle having an expanding circumference receding i

ent's jaw attracts the serpent's tail, and in turning about upon himself, he, at the same time, flies and pursues himself. woman is the creation of man, and universal creation is the bride of the first principle. when the supreme being became a creator, he erected a jod or a phallus, and to provide a place in the fullness of the uncreated light, it was necessary to hollow out a cteis or trench of shadow equivalent to the dimension determined by his creative desire, and attributed by him to the ideal jod of the radiating light. such is the mysterious language of the kabalists in the talmud, and on account of vulgar ignorance and malignity, it is impossible for us to explain or simplify it further. what then is creation? it is the house of the creative word. what is the cteis? it is the hous

s. all organs of the human body are disposed in pairs, excepting the nose, the tongue, the umbilicus and the kabalistic jod. divinity, one in its essence, has two essential conditions as the fundamental grounds of its being necessity and liberty. the laws of supreme reason necessitate and rule liberty in god, who is of necessity wise and reasonable. to make light visible god had only to postulate shadow. to manifest the truth he permitted the possibility of doubt. the shadow bodies forth the light, and the possibility of error is essential for the temporal manifestation of truth. if the buck10 the doctrine of transcendental magic ler of satan did not intercept the spear of michael, the might of the angel would be lost in the void or manifested by infinite destruction launched below from ab

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

the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy glorifies god and that hell was indispensable to the happiness of heaven. were the light unrepelled by shadow, there would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shone forth in the joys of his mercy had the

ibrium will be immobility and therefore the negation of life. movement is the result of an alternate preponderance. the impulsion given to one of the sides of a balance necessarily determines the motion of the other. thus contraries act on one another, throughout all nature, by correspondence and analogical connexion. all life is composed of an inspiration and a respiration; creation postulates a shadow to serve as a bound for light, of a void to serve as space for the plenitude, of a passive fructified principle to sustain and realize the power of the active generating principle. all nature is bisexual, and the movement which produces the appearances of death and life is a continual generation. god loves the void, which he made in order to fill it; science loves the ignorance which it enl

re of air, by pentagrammaton, and in the name tetragrammaton, wherein are firm will and true faith. amen. sela: fiat. so be it. the prayer of the sylphs must be recited next, after tracing their sign in the air with the quill of an eagle. prayer of the sylphs spirit of light, spirit of wisdom, whose breath gives and takes away the form of all things; thou before whom the life of every being is; a shadow which transforms and a vapour which passes away; thou who ascendest upon the clouds and dost fly upon the wings of the wind; thou who breathest forth and the limitless immensities are peopled; thou who drawest in and all which came forth from thee unto thee returneth; endless movement in the eternal stability, be thou blessed for ever! we praise thee, we bless thee in the fleeting empire of

e unto thee returneth; endless movement in the eternal stability, be thou blessed for ever! we praise thee, we bless thee in the fleeting empire of created light, of shadows, reflections and images; and we aspire without ceasing towards thine immutable and imperishable splendour. may the ray of thine intelligence and the warmth of thy love descend on us: that which is volatile shall be fixed, the shadow shall become body, the spirit of the air shall receive a soul, and dream be thought. we shall be swept away no more before the tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth a

of the life beyond. they are beheld as they still exist in the memories of those who knew them, and doubtless as their reflections have left them impressed on the astral light. when evoked spectres reply to questions addressed them, it is always by signs or by interior and imaginary impressions, never with a voice which really strikes the ears; and this is comprehensible enough, for how should a shadow speak? with what instrument could it cause the air to vibrate by impressing it in such a manner as to make distinct sounds? at the same time, electrical contacts are experienced from apparitions and sometimes appear to be produced by the hand of a phantom; but the phenomena is wholly subjective, is occasioned solely by the power of imagination and the local wealth of that occult force which

ROBERT KIRK WALKER BETWEEN WORLDS

lic] invention of good and bad daemones and guardian angels [is] particularly assigned [and] is called by them [that is, the seers] an ignorant mistake sprung only from the secret commonwealth 24 this original [resemblance or reflection of species through the elements. they call this reflex-man a coimimeadh or co-walker, every way like the man, as a twin-brother and companion, haunting him as his shadow and is oft seen and known among men, resembling the original both before and after the original is dead. and [this co-walker] was also often seen, of old, to enter a house; by which the people knew that the person of that likeness was to visit them within a few days. this copy, echo, or living picture, goes at last to his own herd. it accompanied that [living] person so long and frequently

] peace before the natural period of their life expires, do frequently appear unto them [that is, to the seers. 4. a vehement desire to attain this art [of the second sight] is very helpful to the enquirer, and the species [that is, vision] of an absent friend, which appears to the seer as clearly as if he had sent his lively [that is, living] picture to present itself before him, is no fantastic shadow of a sick apprehension, but a reality, and a messenger coming for unknown reasons [it comes] not from the original similitude of itself, but from a more swift and pragmatic people [that is, the fairies, which [people] recreate themselves [that is, entertain or find recreation] in offering secret intelligence to men, though generally they http//www.dreampower.com/kirk_wbw/pg_40.htm (5 of 9 [

RUBY TABLET OF SET

he prevailing situation. most people are locked at the persona level. the persona can he understood as an impoverished selfimage, which has been created when the individual has denied some of his characteristics, such as hate, joy, or sexuality. but characteristics won't disappear if they are neglected/denied, only the understanding that they are a part of one's self is dimmed. thus is formed the shadow, a conglomeration of forbidden qualities, and over the line created begins the battle between the persona and the shadow. after the line has been drawn, the properties of the shadow are conceived of as part of the outside world; they are projected there. the impulse that is formed within the individual is felt to come from the environment and be directed towards the person. projection has t

idual feels that he lacks a certain component that he has projected outside. on the other hand the characteristic now seems to be in the world outside, most often in other people. most people have a strong resistance against recognizing this distorted selfimage. resistance has in fact originally been one of the central reasons for projection. the most significant examples of the projection of the shadow wilber finds from the witch hunts, the raid of the jews by the nazis, and the ku klux klan. he also reminds of the fear that prevailed during the cold war that 'there is a communist under every bed'(3) i think that projecting the genetic memory of the core family/group into a larger framework, plus a many-sided propaganda, make for so called nationalistic feelings. in all societies there is

or "right" uses exclusively the capabilities of one hemisphere; that would be as absurd as cutting off one hand. rather, these labels indicated the preferred and consciously acknowledged mode of cognition in the person. as said before, it is the verbal mind that is regarded by society as the person's public identity. the mirror mind stands in relationship, then, as a silent complement, a private shadow. it is this private shadow the sorcerer tries to address or persuade. in fear of the consequence, the swordsman will deny its presence, try to silence it. if what offends the right-minded cannot be within, it must be without. it is no accident that the most purely satanic regime in modern political history launched its rise to power through being the voice of right thinking people, who saw

hat this area desperately needs study and research by rational, objective social scientists. if the guilty are to be successfully prosecuted, if the innocent are to be exonerated, and if the victims are to be protected and treated, better methods to evaluate and explain allegations of "ritual" child abuse must be developed or identified. until this is done, the controversy will continue to cast a shadow over and fuel the backlash against the validity and reality of child sexual abuse. references. american psychiatric association, diagnostic and statistical manual of mental disorders (3rd ed, rev. washington, dc: 1987. breiner, s.j, slaughter of the innocents: child abuse through the ages and today. new york: plenum press, 1990. brown, r, prepare for war. chino, ca: chick publications, 1987

e funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed in black, and his head is completely covered by a black cloth or hood. he/she represents the shadow of the deceased, and stands at the foot end of the coffin. the celebrant speaks for the next of kin in this rite. proclamation of purpose gbrothers and sisters of set. hail to our prince the lord of darkness! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that the

SABBATIC KABALA OF THE CROOKED PATH

linked to the sub-consciousness (as well as the un-consciousness) which in this cell are displayed in the most murky fields of expression are interesting since it suggest a highly active role of the feminine vessel. both letters are reminiscent of the darkside of the kabbalistik universe and totally stellar in nature. cell 8 being the aat of the 9th and 20th letter of the sacred alphabet with my shadow i will eclipse the very face of nature. in this cell the mage is beneath his own vast seas of un- and subconscious magical patchworks and a total integration with the shadow-self is performed through sigilic formulas in the state of jagrat and svapna. this is done by entering the sphere of knowledge intentionally, because you have really no other choice. the technique suggested is amongst t

lic formulas in the state of jagrat and svapna. this is done by entering the sphere of knowledge intentionally, because you have really no other choice. the technique suggested is amongst the many the use of automata in relation to paining and writing upon awakening from the umbrian land of deep sleep and lucid copulation with the infernal regents. in this cell you will become the offering to the shadow, the hunted for the hunter and the awaiting and blindfolded novice awaiting the ordeal. this process is referred to as hypno- aesthesia, where you in sound sleep are seeking the joining with the sigilic form of intent. the useful point for summoning are found in the sonorcha achronos, which is the ka or force of i and as such the syzygy of self. this is in turn tight connected to the very f

f intent. the useful point for summoning are found in the sonorcha achronos, which is the ka or force of i and as such the syzygy of self. this is in turn tight connected to the very form of totality displayed in this aeon, or age. the call unto the dark side is clear and loud in this cell, if not somehow in a fatigue of its strength. with this i mean that this working with the integration of the shadow-self will probably induce a certain occult fatigue, that in many cases is bound to happen as a reaction on the forces put to play in this joining. the double house of zoa and azoa and the symbolism of the mother, father, son and daughter are important as a reference to yi -king and the absolute need for the oracular effect found through divination, or as the case also can be, with using tra

SALMANRUSHDIE THESATANICVERSES

s he sang his impromptu gazal, swimming in air, butterfly-stroke, breast-stroke, bunching himself into a ball, spreadeagling himself against the almost-infinity of the almost-dawn, adopting heraldic postures, rampant, couchant, pitting levity against gravity. now he rolled happily towards the sardonic voice "oh, salad baba, it's you, too good. what-ho, old chumch" at which the other, a fastidious shadow falling headfirst in a grey suit with all the jacket buttons done up, arms by his sides, taking for granted the improbability of the bowler hat on his head, pulled a nickname-hater's face "hey, spoono" gibreel yelled, eliciting a second inverted wince "proper london, bhai! here we come! those bastards down there won't know what hit them. meteor or lightning or vengeance of god. out of thin

lier in the journey, the inflight inevitability of walter matthau had stumbled lugubriously into the aerial ubiquity of goldie hawn, there were shadows moving, projected by the nostalgia of the hostages, and the most sharply defined of them was this spindly adolescent, ismail najmuddin, mummy's angel in a gandhi cap, running tiffins across the town. the young dabbawalla skipped nimbly through the shadow-crowd, because he was used to such conditions, think, spoono, picture, thirty-forty tiffins in a long wooden tray on your head, and when the local train stops you have maybe one minute to push on or off, and then running in the streets, flat out, yaar, with the trucks buses scooters cycles and what-all, one-two, one-two, lunch, lunch, the dabbas must get through, and in the monsoon running

ed, kissing his shoulder "you come back after so long and think godknowswhat of yourselves. well, baby, we got a lower opinion of you" her smile was brighter than pamela's "i see" he said to her "zeeny, you didn't lose your binaca smile _binaca. where had that come from, the long forgotten toothpaste advertisement? and the vowel sounds, distinctly unreliable. watch out, chamcha, look out for your shadow. that black fellow creeping up behind. on the second night she arrived at the theatre with two friends in tow, a young marxist film-maker called george miranda, a shambling whale of a man with rolled-up kurta sleeves, a flapping waistcoat bearing ancient stains, and a surprisingly military moustache with waxed points; and bhupen gandhi, poet and journalist, who had gone prematurely grey but

w what should happen at a nikah ceremony, and in this city where i grew up i get lost if i'm on my own. this isn't home. it makes me giddy because it feels like home and is not. it makes my heart tremble and my head spin "you're a stupid" she shouted at him "a stupid. change back! damn fool! of course you can" she was a vortex, a siren, tempting him back to his old self. but it was a dead self, a shadow, a ghost, and he would not become a phantom. there was a return ticket to london in his wallet, and he was going to use it. o o o "you never married" he said when they both lay sleepless in the small hours. zeeny snorted "you've really been gone too long. can't you see me? i'm a blackie" arching her back and throwing off the sheet to show off her lavishness. when the bandit queen phoolan de

watching the fight. it's quickly over once hamza gets to the scene. two masked assailants run away, two lie dead. bilal, khalid and salman have been cut, but not too badly. graver than their wounds is the news behind the lion--masks of the dead "hind's brothers" hamza recognizes "things are finishing for us now" slayers of manticores, water-terrorists, the followers of mahound sit and weep in the shadow of the city wall. o o o as for him, prophet messenger businessman: his eyes are open now. he paces the inner courtyard of his house, his wife's house, and will not go in to her. she is almost seventy and feels these days more like a mother than a. she, the rich woman, who employed him to manage her caravans long ago. his management skills were the first things she liked about him. and after

SATANGEL

g with elements of the persian zoroastrian religion, judea being under persian rule from the 6th to 4th centuries b.c. in their cosmology there are two principles of ahura mazda, being creative, and ahriman, being destructive. so evenly matched are they that the slightest flux can topple the balance, and mortal-kind are constantly being drawn to one side or the other. originally the devil was the shadow side of god, his dark aspect. mal ak was the term employed for that aspect of god that was able to communicate with mortal kind. it was this concept that was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with zeus. as the hebrew religion evolved, so did this shadow, until it broke away from god and be

was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with zeus. as the hebrew religion evolved, so did this shadow, until it broke away from god and became a separate power having its own free will. however, with this separation came the natural dualistic attribution of god s other characteristics, so that the shadow also becomes his destructive and malign aspect, whilst the light becomes everything good. in the book of jubilee, compiled approximately a hundred years after the old testament, this shadow has acquired the title of mastema, a hebrew word meaning adversity. from this moment it is this accusing angel that becomes responsible for all the darker things previously imputed to god. it was the mas

s as a wolf or ox with griffin s wings and a serpent tail, vomiting flames, assuming human form on command. he is a strong fighter. told solomon he hopes to return to the seventh throne. mastema (hebrew, accusing angel. rebel angel who slaughtered the firstborn of egypt and attempted to murder moses. this is the accusing angel, tempter and executioner. the first named separation of the mal ak, or shadow of god. mephistopheles, mephisto (hebrew mephir, destroyer, tophel, liar. the devil of faust, destroyer and prince of deceit. a dashing and charismatic character of polished manners and engaging wit. sent by lucifer to tempt and persuade men to sell their souls, occasionally allowed an audience with god. said to have urbane and impeccable manners, a silver tongue, and a philosophic view of

ds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who art the shadow of god and of ourselves, i speak these words of agony for thy glory. thou who art doubt and revolt, sophism and impotence, thou livest again in us and round us, as in the troubled centuries when thou didst reign, blood stained with tortures, like an obscene martyr, on thy throne of darkness, shaking in thy left hand the abominable sceptre of a bloody lingham. today thy degenerate sons are s

SATANICON

ne who is aware of man s history and today s socioreligious climate. xianity always has been, and always will be, a static (and i hate to use the word) force. just as man is naturally endowed with earthly instincts and desires so it is with man s natural predilection to evil (immorality. people as a whole, and as individuals, need to stop cheating themselves and learn to live not in the imaginary shadow of a non-existent god. there is no time for guilt regarding sin; there is no time for paying the church for regular guilt inducement; there is no time for soiling one s knees for the sake of appeasing an imaginary, antithetical god! there is no time for acknowledging a god who has never lived, but certainly has died! my fellow satanists, the age of evil has arrived. our age for times and ti

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

n kampf replacing the black book of satan which is used in the black mass and other traditional forms of satanic ritual. to many individuals such a ritual appears to be pointless and unnecessary. the holocaust is proven and therefore such a ritual seeks to deny the truth. yet such reasoning only strengthens the satanists' case. nazi germany has become a scapegoat for the projection of the jungian shadow(10) according to some satanists. in the case of the defence even simon wiesenthal has openly defended the view that not all camp guards were brutal and cruel sadists, rather only 10, a fraction of what many would have one believe. the key then to the use of rites such as the mass of heresy is to free the psyche from prejudice, in relation to this a member of the order of nine angles says 'i

ergy that vibrates at a higher level than the physical matter. 6. rhodes, h.t.f. the satanic mass (rider& company: london, 1954. 7. cavendish, richard. the black arts (pan book ltd: london, 1967, p. 345. 8. la vey, anton. the satanic rituals (avon books: new york, 1972, p. 34. 9. robury, conrad. the black mass, in the black book of satan (brekekk: newport, year of fire 102, p. 15. 10. the jungian shadow is the name given to the darker side of the individuals' psyche. it consists of repressed instinctive energy. the order of nine angles believe that the white european race possesses a collective shadow which was presenced during the third reich. 11. order of nine angles. satanism, blasphemy and the black mass (order of nine angles. no publishing date. 12. society of dark lily 'the lhp view

SCHEM HA MEPHORESH

my soul 0 tetragrammaton, from lying lips, and from deceitful tongues. 21st angel name: nelakhel sign: scorpio planet: sun degree: 10 15 meaning: thou alone. psalm 31:15: and in thee i have confided, 0 tetragrammaton, i have said thou art my god. 22nd angel name: yeiael sign: scorpio planet: sun degree: 15 20 meaning: thy right hand. psalm 121:5: tetragrammaton keepeth thee. tetragrammaton is thy shadow upon thy right hand. 23rd angel name: malahel sign: scorpio planet: venus degree: 20 25 meaning: turning away evil. 12 psalm 121:8: tetragrammaton will keep thy going out and thy coming in from now until ever. 24th angel name: hahauiah sign: scorpio planet: venus degree: 25 30 meaning: goodness in himself. trust in thy mercy. psalm 33:18: from tetragrammaton is a blessing uponthose that fea

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

nowledge. he also wrote about the immortality of the soul. in fact, plato was the first of the greek philosophers to offer an extensive argument concluding that the soul was immortal. in many ways plato blended much of the work that had come before. his conception was that humans wanted to become one with the bigger and eternal world of the idea and the ideal, of which the waking world was only a shadow. 216 world religions: almanac greco-roman religion and philosophy aristotle (384 322 bce) was a student at plato s school, the academy. aristotle later opened his own school, the lyceum, and became the tutor to the greek king and conqueror alexander the great (356 323 bce. he wrote about politics, art theory, nature classification, physics (the science of matter and energy and their interac

blic by comparing what humans see in their waking lives to what prisoners in a cave might see, the so-called allegory (symbolic story) of the cave. these prisoners are chained with their backs to the cave opening. the only images they see are shadows cast upon the wall of the cave by actual objects outside. thus, what humans, trapped within physical bodies, experience through the senses is only a shadow of actual reality. plato taught that at death, souls leave their bodies and enter the higher realm of the eternal forms. there, each soul chooses a new body and life, thus forgetting the lessons learned in the higher realm. over the course of a lifetime humans are sometimes able to recapture the wisdom hidden within. world religions: almanac 229 greco-roman religion and philosophy sacred sy

nuine desires of our hearts at any given moment, we might reconsider the things we waste our energy pining [wishing] for. if we could always get what we thought we wanted, we would quickly exhaust our weak arsenal [supply] of petty desires and discover with shame that all along we had been cheating ourselves. love consumes its object voraciously [hungrily. consequently, we can only experience its shadow. happiness does not last forever because we do not have the power to contain it. it has the appetite of a ferocious [violent] carnivore [meat eater] that has been starved for a long time this is how much love and bliss and happiness there is in nature, in the place that was there before we existed in it. some, malidoma. of water and spirit: ritual, magic, and initiation in the life of an af

ny worldly phenomenon. there is an absolute honesty, for example, that humans can never achieve. these absolutes are called forms. in the allegory of the cave, plato writes that people are like men who have been imprisoned in a cave since childhood. they cannot see out of the cave. behind them is a fire, and between the fire and the men is a walkway, where objects can be carried. the fire casts a shadow of the objects on the wall of the cave that the men face. plato s conclusion is that men lacking education would come to believe that the shadows they see are the real thing. they would believe that any voices they hear behind them are sounds made by the objects going past. plato claimed a man allowed to leave the cave would be similar to a man who has received education and enlightenment a

meantime. i swear i will do as thou biddest, quoth izanagi, but tarry not in thy quest. with implicit confidence in her husband s pledge, the goddess disappeared into the castle. izanagi observed strictly her injunction. he remained where he stood, and waited impatiently for his wife s return. probably to his impatient mind, a single heart-beat may have seemed an age. he waited and waited, but no shadow of his wife appeared. the day gradually wore on and waned away, darkness was about to fall, and a strange unearthly wind began to strike his face. brave as he was, he was seized with an uncanny feeling of apprehension. forgetting the vow he had made to the goddess, he broke off one of the teeth of the comb which he was wearing in the left bunch of his hair, and having lighted it, he crept i

SEPHER HA BAHIR

idden force is there. what is his hidden force? this is the light that was stored away and hidden, as it is written (psalm 31:20 [how great is the good] that you have hidden away for those who fear you [that you have accomplished for those who find shelter in you. what remains for us in that which you have accomplished for those who find shelter in you. these are the ones who find shelter in your shadow in this world, who keep your torah, observe your commandments, and sanctify your name, unifying it secretly and publicly. the verse thus concludes, in the sight of the sons of man. 149. rabbi rahumai said: this teaches us that israel had light. torah is light, as it is written (proverbs 6:23, for a commandment is a lamp, torah is light [and the way of life is the rebuke of admonition. and w

SEPHER YETZIRAH WESTCOTT

the primordial wisdom becomes known. the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow. the twenty-third path is the stable intelligence, and it is so called because it has the virtue of consistency among all numerations. the twenty-fourth path is the imaginative intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies. the twenty-fifth path is the intelligence of probation, or t

SET IN EGYPTIAN THEOLOGY

e puzzle that is set. egyptologists have never agreed what the animal used to symbolize set actually is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinio

SEVEN SHADES OF SOLITUDE

mimicking twin who dances and gestures- and lives- on the other side, we often mistake the reflections of our own spiritual condition for a truthful understanding of an external world around us, misunderstanding the lessons which the masquerade of solitude brings before us. how often we make masks and costumes for our gods in our own likenesses; how often we paint the hosts of heaven with our own shadow-play, joining star unto star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely we must make our way through the maze of mirror d altars. transgressing all well-kept borders of history

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

he sun? what is the time? what is the season? what do the leaves have to say? where is the wind going, and what secrets do the shadows hold? there are many answers in the world around us if we just learn to see them. an adept also learns to sense the world around her, keeping a mental image of even that which is behind her or just out of her peripheral vision. the slightest change in the light or shadow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even the tiny movements of a insect will not escape their attention. as time passes, an adept's senses, both normal and acquired, will develop as a rose unfolds from bud to flower. this is why we use the black rose as our symbol or logo. the reason being, that even in the darkness

a great deal of prudence, patience, and perseverance will be needed to succeed. the above principles will build the character of any brother or sister to great stature. they also allow an adept to gain the trust of all who associate with him or her. so, this key of wisdom is about building substance and strength into all adepts who, regardless of physical size will stand taller and cast a longer shadow than any of the unlearned and undisciplined slime of the opposition. remember that like all cbr learning, we first start slow and get comfortable with new ideas, try them out, then practice them, perfecting them until they are ours. however, none of the above principles need be practiced in a heavy handed and destructive manner. as we say, success may be achieved with no more effort than th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

true that she had been taught by lips now mute the maiden duties enjoined by honour and religion. and all love that spoke not of the altar only shocked and repelled her. but besides that, as grief and solitude ripened her heart, and made her tremble at times to think how deeply it could feel, her vague and early visions shaped themselves into an ideal of love. and till the ideal is found, how the shadow that it throws before it chills us to the actual! with that ideal, ever and ever, unconsciously, and with a certain awe and shrinking, came the shape and voice of the warning stranger. nearly two years had passed since he had appeared at naples. nothing had been heard of him, save that his vessel had been directed, some months after his departure, to sail for leghorn. by the gossips of napl

ed beside the lamp. come, i will talk to thee. this englishman" viola drew herself away, and wept yet more passionately "this englishman is of thine own years, not far above thine own rank. thou mayst share his thoughts in life, thou mayst sleep beside him in the same grave in death! and i but that view of the future should concern us not. look into thy heart, and thou wilt see that till again my shadow crossed thy path, there had grown up for this thine equal a pure and calm affection that would have ripened into love. hast thou never pictured to thyself a home in which thy partner was thy young wooer "never" said viola, with sudden energy "never but to feel that such was not the fate ordained me. and, oh" she continued, rising suddenly, and, putting aside the tresses that veiled her face

s thee yet. for some days thou shalt be safe from thy remorseless persecutor; but the hour soon comes when thy only security will be in flight. if the englishman love thee worthily, thy honour will be dear to him as his own; if not, there are yet other lands where love will be truer, and virtue less in danger from fraud and force. farewell; my own destiny i cannot foresee except through cloud and shadow. i know, at least, that we shall meet again; but learn ere then, sweet flower, that there are more genial resting-places than the rock" he turned as he spoke, and gained the outer door where gionetta discreetly stood. zanoni lightly laid his hand on her arm. with the gay accent of a jesting cavalier, he said "the signor glyndon woos your mistress; he may wed her. i know your love for her. d

clasped her hand in his "but what should i give thee in return "love, love, only love "a sister's love "ah, speak not with such cruel coldness "it is all i have for thee. listen to me, signor: when i look on your face, when i hear your voice, a certain serene and tranquil calm creeps over and lulls thoughts, oh, how feverish, how wild! when thou art gone, the day seems a shade more dark; but the shadow soon flies. i miss thee not; i think not of thee: no, i love thee not; and i will give myself only where i love "but i would teach thee to love me; fear it not. nay, such love as thou describest, in our tranquil climates, is the love of innocence and youth "of innocence" said viola "is it so? perhaps" she paused, and added, with an effort "foreigner! and wouldst thou wed the orphan? ah, tho

me, and forget me. you do not understand, you could not comprehend, the nature of her whom you think to love. from my childhood upward, i have felt as if i were marked out for some strange and preternatural doom; as if i were singled from my kind. this feeling (and, oh! at times it is one of delirious and vague delight, at others of the darkest gloom) deepens within me day by day. it is like the shadow of twilight, spreading slowly and solemnly around. my hour approaches: a little while, and it will be night" as she spoke, glyndon listened with visible emotion and perturbation "viola" he exclaimed, as she ceased "your words more than ever enchain me to you. as you feel, i feel. i, too, have been ever haunted with a chill and unearthly foreboding. amidst the crowds of men i have felt alone

SIR WALLIS BUDGE EGYPTIAN MAGIC

deed be overthrown" and the papyrus and the figure "having been burnt in a fire made of khesau grass, the remains thereof shall be mixed with excrement and thrown upon a fire; thou shalt do this at the sixth hour of the night, and at dawn on the fifteenth day [of the month. and when the figure of apep is placed in the fire thou shalt spit upon him several times each hour during the day, until the shadow turneth round. thou shalt do these things when tempests rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face, o

ad body which lies beneath it on the bier at once suggests the reunion of the soul with p. 114 the body; the picture of the deceased walking away from a "block of slaughter" and a knife dripping with blood suggests escape from a cruel death; the picture of a soul and spirit standing before an open door suggests that the soul has freedom to wander about at will; and the picture of the soul and the shadow in the act of passing out through the door of the tomb indicates clearly that these parts of man's economy are anubis holding the mummy of the scribe ani; by the door of the tomb stand the soul and spirit of the deceased in the form of a human-headed hawk and bennu bird respectively (from the papyrus of ani, plate 16) not shut up in the tomb for all eternity. but the ideas which prompted th

hat a figure of it was to be made in gold and fastened to the neck of the deceased, and that another, drawn upon new papyrus, was to be placed under his head. if this be done "then shall abundant warmth be in him throughout, even like that which was in him when he was upon earth. and he shall become like a god in the underworld, the scribe ani passing through the door of the tomb. outside are his shadow and his soul in the form of a human-headed bird (from the papyrus of ani, plate 18) and he shall never be turned back at any of the gates thereof" the words of the chapter have great protective power (i.e, are a charm of the greatest importance) we are told "for it was made by the cow for her son ra when he was setting, and when his habitation was surrounded by a company of beings of fire"

he four men together represented the four children of horus, 1 or the gods with the heads of a hawk, an ape, a jackal, and a man respectively. the sem priest then said "i have seen my father in all his forms" which the other men in turn repeat. the meaning of this portion of the ceremony is hard to explain, but m. maspero 2 thinks that it was intended to bring back to the body of the deceased its shadow (khaibit, which had departed from it when it died. the preliminary purifications being ended, and the shadow having been joined to the body once more, the statue or mummy is approached by the men who represent the armed guard of horus; and one of their number, having taken upon himself the character of horus, the son of osiris and isis, touches its mouth with his finger. the kher-heb next m

were revealed to man in dreams. as instances of dreams recorded in the egyptian texts may be quoted those of thothmes iv, king of egypt about b.c. 1450, and nut-amen, king of the eastern sudan and egypt, about b.c. 670. a prince, according to the stele which he set up before the breast of the sphinx at gizeh, was one day hunting near this emblem of ra-harmachis, and he sat down to rest under its shadow and fell asleep and dreamed a dream. in it the god appeared to him, and, having declared that he was the god harmachis-khepera-ra- temu, promised him that if he would clear away from the sphinx, his own image, the drift sand in which it was becoming buried, he would give to him the sovereignty of the lands of the south and of the north, i.e, of all egypt. in due course the prince became kin

SORCERIES OF ZOS

tch that i am, followed her advice, and the glory of god quite departed from me; and my spirit was darkened, and i became the sport of idols and demons. wherefore i wrote out this testament, that ye who get possession of it may pity, and attend to the last things [1, and not to the first. so that ye may find grace for ever and ever. amen [1. cp. rev. ii. 1r the sorceries of zos from cults of the shadow by kenneth grant sorcery and witchcraft are the degenerate offspring of occult traditions coeval with those described in the second chapter. the popular conception of witchcraft, shaped by the anti-christian manifestations that occurred in the middle ages is so distorted and so inadequate that to try and interpret the symbols of its mysteries, perverted and debased as they are, without refe

nts which spare had already incorporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate ritual she would become possessed, with the result that she threw off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed by her human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or other of the devotees who sat in a drowsy condition around the entranced priestess. sexual congress with these shadows then occurred and it was the beginning of a sinister form of dream-conrtol involving journeys and encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as

bled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodiment of subconscious desires concentrated in the alluringly sensuous form of the serpent of shadow goddess. the mechanics of dream control are in many ways similar to those which effect conscious astral projection. my own system of dream control derives from two sources: the formula of eroto-comatose lucidity discovered by ida nellidoff and adapted by crowley to his sex-magical techniques, and spare's system of sentient sigils explained below. sleep should be preceded by some form of kar

ues, and spare's system of sentient sigils explained below. sleep should be preceded by some form of karezza during which a specially chosen sigil symbolizing the desired object is vividly visualized. in this manner the libido is baulked of its natural fantasies and seeks satisfaction in the dream world. when the knack is acquired the dream will be extremely intense and dominated by a succube, or shadow-woman, with whom sexual intercourse occurs spontaneously. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a ci

on the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the shadow-woman will be experienced with a vivid intensity of sensation and clarity of vision. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from th

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ight, and looks into the room. the room is very dimly lit. the only source of light, at first glance, is that which is reflected squarely from the gleaming upper surface of the brooding, somber altar in the center of the room. a special lens recessed in the ceiling focuses a beam of light on the altar from a point above and just beyond its far edge. thin lines of bluish light lap the edges of the shadow cast by the altar. the acoustical properties of the room are unique. the edges of padding material behind the paneling on the walls can be detected at the ceiling level. this absorbs sound as does the swedish-woven blue rug which covers the floor of the corridor and the back of the room. the room is as quiet as an underground tomb. its floor is paved with blue-gray slate slabs laid in a hap

which means a stone, or other object, engraven with figures or characters to which is attributed (he occult powers of the planetary influences and celestial configurations under which it was made. altars "among the ancients, were generally made of turf or stone. usually in a cubical form. altars were erected long before temples."12 the shaft of light upon ihe altar in the meditation room casts a shadow to the north 'the use of the north as a symbol of darkness (i s. a portion of the old sun worship, of which we find so many relics in gnosticism, in hermetic philosophy. the east was the place of the sun's daily birth, and hence highly revered; the north the place of his annual death."13 finally, it must be emphasized above all that the altar in the meditation room is unsanctified and unhal

e stars in the crest did not occur by mere chance. mr. albert c. hopkins stated flatly that "the arrangement of the stars of the crest into the form of a six-pointed feudal star is wholly unknown to our flag whose new constellation it purports to represent."26 after the third die was cut in 1885 totten commented that "the incongruous if not still ominous sixpointed constellation continues to over shadow the eagle, and its talons are so enormously out of proportion that they look as if they belonged to the well-known monstrous bird of arabian mythology, the roc."27 a curious fact concerning the original great seal seems to have eluded the notice of all the writers who have concerned themselves with its history and significance. the face of the seal contains the number 13 repeated 6 times (a

t was generally symbolized by the all-seeing eye of him whose name it was."45 he described the "cap of purest crystal" once atop the pyramid of gizeh (the floating triangle on the reverse seal) as the "priceless gem of egypt."the terrible crystal (job xxxviii, 4-7) he believed that "when at last it shall actually crown the pyramid of human institutions, then indeed shall all men dwell beneath the shadow of "the rock."46 (deut. xxxii, 4; psalms xci, 1: isa. xxvi, 4 and xxxii, 2) totlen insisted that the symbolism had a scriptural basis. his "cap" on the pyramid is the biblical cornerstone; his "rock" is jehovah in the old testament. yet his own research and documentation on the meaning of the seal proved the contrary. he was always the optimist, even when he wrote that he could not "but fee

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

iented understanding. that could not mean it xiv christianity as mystical fact should strive to leave behind all that bound it to the older mysteries, which had given people the sense of belonging to a meaningful cosmic order, spiritual as well as physical. indeed, to do so would simply be throwing one s lot in with the alienation and isolation that is the besetting disease of modern culture: the shadow side of our individualism and freedom to shape our future by detaching ourselves from the past. rather, by understanding the spiritual pattern of regeneration in the mysteries, in which people felt they shared in the death and return-tolife of a god, christianity could also see how it had evolved and still needed to evolve in order to convey that experience to the individualistic and highly

SYMBOLISM OF THE BANNERS

f the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the shadow of this cross. this is the primary cross of life of which the cross of golgotha is a lesser manifestation; a shadow cast by the great shadow. having taken a look at mary as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the quee

TECHNICIANS GUIDE TO THE LEFT HAND PATH

on the lhp. there is no sidestepping this issue. what delineates pseudo-lhp groups from actual real ones is the absolute necessity to manifest a creation relevant to being awake. there is much to see, and each and every individual must have a personal vision what is to be if they want to extend and expand their sight and vision until it creates inscription and continuance. a personal vision is a shadow at the edges of consciousness. it is an intuition that there exists just outside the cusp of consciousness an important understanding. you feel it, you see it, but it eludes direct confrontation- a mystery which you know, but can't yet articulate. the "will to do" is the mechanism which allows that shadow to be articulated. you can never essent into your own own essence and know it without

rential duality without knowledge of itself, knowledge must precede method as andre vandenbroeck has stated. this rhp approach is not a formula as much as it is a dogma that reflects the conceptual paradigm that a unity- a sole architect and creator manifest the existing universe and its following diversity. indeed that unity exists, but not without its antinomian counterpart, its antimatter, its shadow. it is this polarity of extremes that is explored and reflected through the antinomian spirit. it is this spiritual polarity that dissents from oneness, following the path between one polaric point and the other, experiencing what is in order to sense what it can be. it is through self consciousness that the tools necessary to create change are perceived and utilised. finally, energy extend

r, i retained the organizational title and magical ideas that were formed through the occult institute of technology (oit. it was during the 1990's that oit became a lodge within the order of the trapezoid operating within the parameters of the mad lab angle of the spectrum of the trapezoid. by understanding the nature of the mechanical structure of the universe (through resonance) i glimpsed its shadow- which i have perceived as the very essence of non-natural consciousness. with the advent of the house system within the order of the trapezoid, i remanifest the occult institute of technology as a cyber house within that order. this took form as a large web-site which to date has had thousands of visitors, and has been directly responsible for numerous individuals seeking out and joining t

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

the author's life in relationship to these events, their extraordinary meaning, and the profound effect they had on her. in a simple, direct, factual manner, she tells how his friendship, personal interviews, and the understanding of his teachings, helped her to resolve a life crisis, and discover an insightful way of living. this book voices the quality of the clear light of truth which casts no shadow. it is a personal testimony to the sacred life and teachings of krishnamurti, that gold light of eternity. an advertisement for a biography of india's theosophy guru, krishnamurti. occultist annie besant, who took over as leader of theosophy after the death of its founder, once touted krishnamurti as the "christ of the new age" tbe guru's pose here shows he's "on the square" and honors the

6 to moore, what we perceive as darkness is actually invisible light. in all creation, he says, light and darkness are mixed and "their equilibrium is the mystery of mysteries."7 once again we see the illuminists' insane doctrine of duality. the bisexual is preferred, bad is good, and so on. duality and synthesis, and more duality and synthesis, in never-ending incarnations of confusing light and shadow cycles of unreality blended with reality. no wonder the holy bible says "a double-minded man is unstable in all his ways (james 1:8) that ravenous dark bird 247 in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun.8 detail fr

ors even take the hippocratic oath, vowing obeisance to asclepius, the greek god of healing. the caduceus design is of two serpents intertwined around a staff, or pole, facing each other. again, this is evidence of llluminist doctrine of the integration of opposites. the two serpents are the same as the emblem of freemasonrythe double-headed eagle. that ravenous dark bird 251 252 codex magica the shadow figure in the background of this photo of egyptian president hosni mubarak faces the opposite direction. appropriate considering the masonic principle of the combining, or synthesis of opposites (photo: u.s. new& world report, march 14, 2005, p. 30) sammy davis, jr, popular singer and entertainer, integrated the illuminist sign "as above, so below" into his dance performance. in his autobio

urns out to be a puppet of the jewish adl and a "chosen one" of the illuminati. this photo in time (january 6, 2001) unmasks chief moose as a stooge of the elite. it illustrates perfectly the satanic doctrine "as above, so below" we see chief moose, a black man, shrouded in darkness, his hands giving a masonic symbol (explained elsewhere in codex magica. they rest on a mirror surface in which the shadow image of the chief is seen. viewed either as is or upside down, we observe the secret sign of the diamond (two triangles abutted together, indicating the portal of hell, high sign of the conspiracy. it doesn't get much more revealing than this. yet, it is doubtful that even a fraction of the readers of time who saw this photo had any idea of its esoteric nature. that ravenous dark bird 255

311 was christopher columbus a clandestine member of the knights templar, or another 15th century secret society? much evidence exists confirming exactly that. so, too, does the cabalistic sign he displays of the left-handed path of the initiate (oil painting by sebastiano del piombo, 1519) 312 codex magica a statue of soviet communist party leader joseph stalin on the cover of the book, stalin's shadow, by rosamond richardson. photographs of stalin also show the tyrannical dictator half jew and jesuit-trained giving the royal arch mason hand sign. hand on heart 313 helmut kohl was the longest-serving chancellor in the history of post-world war ii germany. kohl, a servant of the illuminati's inner circle, worked to unify germany and empower the european community. he is a bilderberger, a c

THAGIRION

l process where satan acts prosecutor or the place for the judgment of god, or where the sentence of god is questioned. except the many mythological interpretations the name presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meaning of dispute in the name thagirion. thagirion is the central qlipha on ilan hizon-the outer tree, or the tree of knowledge. this qlipha is the shadow side of tiphereth on the tree of life. both are spheres of the child or the offspring and tiphereth is associated with christ and messiah characters while thagirion is associated with the an

en placed in thagirion. hitler was in the beginning of his career looked upon as something of a messiah that would save germany and was here taking on the role as a tiphereth character. later he turned into a character similar to the beast and is one of the most popular candidates for the anti-christ title. nero, djingis khan, bill clinton and others have been called antichrists and have been the shadow person for people. nietzsche, crowley and gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magic

tic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in anoth

THE BOOK OF PLEASURE

new sexuality and the ever original self-love in freedom are attained. the primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all 27 conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laughter at the time of ecstasy in union, and by practice till that emotion is untiring and subtle. the law or reaction is defeated by inclusion. were he to enjoy an hundred pleasures at a time, however much his ecstasy, he does not lose, but great increase takes place. let him practise it daily, accordingly, till he arrives at t

his incapacity, the non existence of what he sets about to prove. he at once sets his limit and servility. 19: just a natural desire. 20: this is a short formula for those whose belief is full in the law, are house holders following their desires. the formula holds good for any purpose. 21: illustration, the loss of faith in a friend, or an union that did not fulfill expectations. 45 casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

as they died, it began a separate existence, still resembling the body that it formerly occupied, and still requiring food for sustenance. each person also had a ren, or name, which could acquire a separate existence and was once the underlying substance of all one s integral aspects. other facets include the khu, or intelligence; the ab, or heart (will; the sakkem, or life force; the khaybet, or shadow; the ikh, or glorified spirit; and the sahu, or mummy. but the most important of all these facets of a human being was the ka, which became the center of the cult of the dead, for it was to the ka that all offerings of food and material possessions were made. those priests who were ordained to carry the offerings to the dead were called servants of the ka. upon an egyptian s death, although

when the soul body approaches very near the physical body, it tends to reenter it in fact it is often sucked back. in the late 1970s, the popular acceptance of the work of dr. elisabeth kubler-ross brought sharp scientific focus to bear on the question of what happens to humans after the experience of physical death. in her book death, the final stages of growth kubler-ross declares that beyond a shadow of a doubt, there is life after death. far from an evangelical tract, kubler- ross s publication is actually a textbook that is based on more than a thousand interviews with terminally ill persons, many of whom had recovered from near-death experiences. they describe such sensations as floating above their own physical bodies and being able to transcend the normally accepted limitations of

he brain until death, when it disappears; 2. the heart, the seat of the conscience, which inspires action during the life experience, but also disappears at the time of death; 3. the person s name, which achieves a kind of individuality after death; 4. the essence of the person, which perpetuates itself after death; 5. the active principle of the soul as long as the body lives; 6. the blending of shadow and soul; 7. the spiritual residue, which can appear to living humans as a ghost. the aboriginal inhabitants of the fiji islands believe that a human has two souls: the dark spirit and the light spirit. the nootkas of british columbia regarded the soul as a tiny facsimile of the person that lived in the crown of the head. early humans generally did not accept death as due to natural causes

became the duty of the deceased person s family. like fleeting shadows, the spirits of the dead slowly migrated to the land of the grandparents, gaining strength for their journey from the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 37 energy received from their living relatives, who performed a long and demanding rite known as the shadow or ghost ceremony. the time needed to complete the ritual successfully could amount to as long as two years, during which period the immediate family and close relatives endured great privation to ensure the safe passage of the departed spirit. these extensive rites were conducted in special ghost lodges, and it was here that the body of the deceased was kept prior to burial and where the c

came to offer humankind the law of grace to supersede the law of karma. i believe sincerely that when jesus said that he came to fulfill the law and not destroy it, he was referring to the law of karma, the law of cause and effect, which is superseded by the law of grace, she said. if we are functioning under the law of karma, it is as if we are walking away from the sun and walking into our own shadow which means we are walking into darkness. but if we turn around and walk toward the sun, then we are walking toward the light, and that is great. to me, the light of the sun whether you spell it son or sun is a symbol of moving in the law of grace. the law of grace does not take away the karmic pattern, it just makes it so i don t have to hurt myself as i move through the karma that i have

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

the demonic spirit given by the devil to a witch to do his or her bidding was referred to as an imp. in most of the descriptions of imps given by witches or those theologians who claimed to have exorcised the entities, their appearance apart from the animals they possessed was always a solid black in color. since they were creatures without souls sired by the devil, imps were condemned to be dark shadow beings, forever denied the light of god. over the centuries, the meaning of the word has lost its satanic implications. when one speaks of someone having an impish smile, one is likely to mean that that individual has wry sense of humor. to refer to children as little imps suggests that they are mischievous, rather than malignant. m delving deeper larousse dictionary of world folklore. new

. dracula park plan undead. reuters.com, july 1, 2002 [online] http//reuters.com/jhtml?type= entertainmentnews&storyid=1151684. count dracula theme park with his long, blood-stained talons, his eggshaped head, and his pasty white complexion, schreck s nosferatu looks more like the creature of the undead as seen in the collective nightmares of humankind throughout the centuries. e. elias merhige s shadow of the vampire, released on december 29, 2000, teased audiences with the unsettling suggestion that the monstrous nosferatu (willem dafoe) who assumed the title role in the classic film by f. w. murnau (john malkovich) was actually portrayed by a real vampire, rather than an actor. the vampire legend is universal, and every culture has its own name for the monster. the word itself rises fro

e had seen a bird of tremendous size while he stood talking with the head of western military academy and a farmer near alton. on april 10, several witnesses saw the gigantic bird. one man said that he had at first believed it to be a type of plane that he had never before seen. on april 24, back at alton, a man described it as an enormous, incredible thing, flying at about 500 feet and casting a shadow the same size as that of a piper cub at the same height. two policemen said that the monster bird was as big as a small airplane. giant thunderbird-type creatures have continued to be sighted in various parts of the united states, from the northeast to the northwest and many points in between. on september 25, 2001, a witness sighted a giant bird flying over south greensburg, pennsylvania

symbolic processes of both modern and primitive humans, and he recognized what he called archetypes, mental forces and symbology whose presence cannot be explained by anything in the individual s own life, but seemed to be aboriginal, innate, and inherited shapes of the human mind. jung believed that it is crucial to pay attention to the archetypes met in dream life. of special importance is the shadow, a figure of the same sex as the dreamer, which contains all the repressed characteristics one has not developed in his or her conscious life. the anima is the personification of all the female tendencies, both positive and negative, in the male psyche. its counterpart in the female psyche is the animus. the most mysterious, but most significant, of the jungian archetypes is the self, which

n bodies. dennis said that he had blundered into the roswell army air field hospital on the evening that the alien bodies had been recovered. according to dennis, a nasty red-haired officer confronted him and warned him that if he ever told anyone about the crash or the alien bodies, they will be picking your bones from the sand. in randle s opinion, the results of their research prove beyond the shadow of a doubt that aliens exist. and while he and schmitt do not know conclusively whether or not one of the alien crew survived the crash outside of roswell, there is no doubt that something crashed and that it held a crew. randle also insists that there is no doubt that the crew was not human. nuclear physicist stanton friedman firmly believes that a ufo exploded in the area in early july 19

THE GOLDEN ESSENCE

g wisdom function later on. she is of a power and a time older than gods. she was the first being. she is the mirror in which all things are seen; she is the pit of the underworld in which the living die and the dead live. she is the true source of the craft. she is the true queen of life and of the land. and she is secret, for many men and women have forgotten her, because her name was veiled in shadow and infamy by dark forces many years ago. but the world remembers her in the deepest places. she still holds court and greets those who have the desire and the cunning to seek her. in her role as earth mother, or source of the physical bodies of life and of generation, and the deep awareness of the earth and waters, she can be seen as a rhea/demeter-like figure. but beyond that earth is the

ticipants) emerge as the holy ones, purified in his light already. a cup of red wine and a plate or bowl of wheat or rye bread is needed for the housle. the housle participants and altar-space is prepared with the housle leader invoking the waking dream, or a working trance state, and then kindling a flame at the area, hallowing it with these words: come forth, creature of fire, your light only a shadow of the glory of the true light, the light that will come from the east with the son of the mother. shine forth here with hallowing peace. a bell is then rung to announce the official beginning of the housle. the rite leader can either use an arthame to consecrate the wine and bread (by dipping its tip in the wine, and laying its blade on the bread) or, alternatively, he or she may simply li

THE KEY TO THE MYSTERIES

s simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. to understand this science, is to see god. the author of this book, as he finishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophant will say to you "turn round" and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with faith, t

kingdom of heaven. for the kingdom of heaven belongs to intelligence and love, both children of liberty. god has shown liberty to man in the image of a lovely woman, and in order to test his courage, he made the phantom of death pass between her and him. man loved, and felt himself to be god; he gave for her what god had just bestowed upon him- eternal hope. he leapt towards his bride across the shadow of death. man possessed liberty; he had embraced life. expiate now thy glory, o prometheus! thy heart, ceaselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a mor

dge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is the disordered appetite of good, the unfruitful attempt of an unskilful will. every one possesses the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow that we are able to see light; because of cold that we feel heat; because of pain that we are sensible to pleasure. evil is then for us the occasion and the beginning of good. but, in the dreams of our imperfect intelligence, we accuse the work of providence, through failing to understand it. we resemble the ignorant person who judges the picture by the beginning of the sketch, and says, wh

od, he would feel your sting! do not drink the blood of the christ, it will burn your entrails; it is quite sufficient that it should have flowed uselessly for you! viii the number eight the ogdoad is the number of reaction and of equilibrating justice. 37 every action produces a reaction. this is the universal law of the world. christianity must needs produce anti-christianity. antichrist is the shadow, the foil, the proof of christ. antichrist already produced itself in the church in the time of the apostles: st. paul said "for the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way. and then shall that wicked one be revealed<<2 thess. ii. 7,8. this passage is presumably that referred to by the author. cf. 1 john iv. 3, and ii, 18- tr

is father jacob, and benjamin his young brother, and he pardons you your jealousy, and embraces you with tears. children of true believers, we will sing with you "there is no god but god, and mohammed is his prophet" say with the children of israel "there is no god but god, and moses is his prophet" say with the christians "there is no god but god, and jesus christ is his prophet" mohammed is the shadow of moses. moses is the forerunner of jesus. what is a prophet? a representative of humanity seeking god. god is god, and man is the prophet of god, when he causes us to believe in god. the old testament, the qur'an, and the gospel are three different translations of the same book. as god is one, so also is the law. o ideal woman! o reward of the elect! art thou more beautiful than mary? o m

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

lends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian

and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the init

a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell fr

ead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the luciferian gnosis. the process of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relation to ahrima

or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along with el

THE MAGICIAN S KABBALAH

ut effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) and therefore to the ain soph aur. in writing of ain, mathers notes "this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; aleph- transcendence yod- transition nun- transformation aleph in kether the ain, or "naught" is emb

: as the connective element between the nephesch (animal instinct) and ruach (reasoning principle, such gods as hermanubis (hermes the guide and anubis the guardian) and ganesha (as breaker-down of obstacles, the juggernaut) can be placed here, as well as the "guardian of the threshold. this latter entity is encountered as the first "fear" on the new initiate's path, and usually manifests as the "shadow" in terms of jungian psychotherapy. the appearance of the guardian is the sure sign that the work of the zelator is building up towards initiation, and not merely being used as a form of escapism. in terms of the creative process down the tree, both yesod as meaning "compilation, and the process of arrangement (from crowley in 777, can be placed here. the synthesis embodied in the universe

ac de loria (1534-1572) who in his commentary on the "book of concealment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (who existed in the void before the world was formed) are the cortices or shells which compose the adverse adam belial, or the "shadow" side of humanity. when adam and eve partook of the forbidden fruit, their fall confounded the good and the evil of the cortices, and after this fall the nations of the world were produced from the shells. in this we can see some reflection of the politics of the age, and the history of the jewish people, but also a commentary on the nature of the pysche, which in its "fall" or attachment t

the spirits of the dead. thus it is not applicable to divinity or kether in the way perkins sees it, as it would rather be allocated to yesod in terms of the sephiroth or the nefesh in terms of the divisions of the soul. egyptian name glyph qualities khat (kat, xat, kab) fish body sahu mummy& seal spiritual body ka (kai) upraised hands image, double ba (baie) various birds spirit-soul khaibt fan shadow, aura akh (khu, khou, yekh) bennu bird bright spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka

THE MIDDLE PILLAR

second is "the essence of mind is intrinsically pure" should we desire to translate terminology, we will find i think that the jungian tao, or the very deepest level of the unconscious, is as near an exact definition of "the essence of mind" that we could find. it is only a popular and false misconception of psychological concepts that relegated the unconscious into a mere receptacle of the evil shadow-beings of human nature. some have considered it exclusively as a receptacle retaining the primeval slime deposits, harboring the most violently explosive material. but in point of fact, as but little practical acquaintance with the problems of analysis proves, the unconscious does not harbor exclusively explosive motives. the unconscious stream only becomes explosive when the ruach, the con

e id and super-ego which pressure them into conforming with society-sanctioned patterns of behavior. according to jung, the ego's formation of an identity was not only the beginning of true "personhood" but also the commencement of a natural polarity between the general and the specific. several stages marked the process of heilsweg or individuation. the first stage was the confrontation with the shadow-those unconscious aspects of the self which have been buried or ignored by the conscious mind. ths begins with the dissolution of the false self, the mask, or the outer persona. the persona is a complicated system of relations between individual consciousness and society,fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, t

ge, the nlagical weapon which gave man vicfory over the earth, and which we hope will give him a still greater vicfory over himself.13 jung believed that the most important objective for any individual was the attainment of harmony between the two halves of the psyche, the conscious and the unconscious. in this manner, man would achieve the "greater victory over himself (see figure 5, p. 112. the shadow if the repressed tendencies, the shadow as i call them, were obviously evil, there would be no problem whatever. but the shadow is merely somewhat inferior, primitive, unadapted, and awkward; nof wholly bad. i f even contains childish or primitive qualities which would in a way vitalize and embellish human existence.14 the shadow represents the sum of all personal and collective psychic ele

collective psychic elements which, due to their incompatibility with the selected conscious demeanor, are refused expression in life and consequently unite into a somewhat independent splinter personality (a type of alter-ego) whose unconscious inclinations run opposite those of the conscious. it is our "dark brother" who is a hidden but undeniable part of our total psyche. the development of the shadow coincides with that of the ego-aspects that the ego rejects are repressed and have little or no outlet in a person's conscious life. the shadow often behaves to counterbalance the conscious- whch can be positive or negative.15 very much an archetypal figure, the shadow personality often appears symbolically in dreams as being the same sex as the dreamer. in addition, an individual will some

ith that of the ego-aspects that the ego rejects are repressed and have little or no outlet in a person's conscious life. the shadow often behaves to counterbalance the conscious- whch can be positive or negative.15 very much an archetypal figure, the shadow personality often appears symbolically in dreams as being the same sex as the dreamer. in addition, an individual will sometimes project his shadow, i.e, his own unwanted subconscious characteristics, onto another person. in keeping with his views on the unconscious, jung proposed that there are actually two forms of the shadow, the personal shadow, composed of the individual's cast-off psychic content, and ous figure 5: jung's model of the psyche. psychology and magic 113 the collecfive shadow, which embodies all the collective repres

THE MOTHMAN PROPHECIES

wenty years ago, after the house was vacated by a writer named walter gibson. he was, and is, an extraordinarily prolific author. for many years he churned out a full-length novel each month, and many of those novels were written in the house in greenwich village. all of them were centered around the spectacularly successful character gibson created in the 1930s, that nemesis of evil known as the shadow. if you have read any of the shadow novels you know that he was fond of lurking in dark alleys dressed in a cape and broad-brimmed slouch hat. why would a shadow-like apparition suddenly appear in an old house? could it be some kind of residue from walter gibson's very powerful mind? we do know that some people can move objects, even bend spoons and keys, with the power of their minds alone

on. and about 10 percent of the population have the ability to see above and beyond the narrow spectrum of visible light. they can see radiations and even objects invisible to the rest of us. a very large part of the ufo lore is, in fact, based upon the observations of such people. what seems normal to them seems abnormal, even ridiculous, to the rest of us. people who see ghosts or the wandering shadow have these abilities. they are peering at forms that are always there, always present around us like radio waves, and when certain conditions exist they can see these things. the tibetans believe that advanced human minds can manipulate these invisible energies into visible forms called tulpas, or thought projections. did walter gibson's intense concentration on his shadow novels inadverten

. a businessman in arlington, virginia, wrote to me recently, describing an experience he and three friends had in the winter of 1968-69. they were at a farm near haymarket when they heard a strange rushing sound near a small lake. intrigued, they set out with flashlights and a couple of dogs to investigate. suddenly the dogs howled, turned tail, and ran. there, standing by a tree was a huge dark shadow between eight and twelve feet tall. the quartet scurried back to their car, turned on their lights, and swung toward the shadow "all we saw" he reported "was this huge thing with large red-orange eyeballs and winglike arms. we couldn't get out of there fast enough" we even have a naked woman with wings in our collection. the case was investigated by don worley, an experienced student of the

g awful is going to happen" i. mrs. virginia thomas was working in her kitchen deep inside the tnt area when she heard a loud squeaking sound unlike anything she had ever heard before in her years there "the best way i can describe it" she told mrs. hyre and me "is that it was like a bad fan belt. but much louder. i stepped outside. it seemed to be coming from one of the igloos. then i saw a huge shadow spreading across the grass. it was just after noon so there shouldn't have been any shadow like that. then this figure appeared. it walked erect like a man, but it was all gray, and it was much bigger than any man i ever saw. it moved very fast across the field and disappeared into the trees. it didn't seem to be walking exactly. it was almost gliding. faster than any man could run "it was

THE NECRONOMICON SIMON VERSION

at make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own necronomicon, received in the middle east in the shadow of the great pyramid of gizeh, and therein is writ not only the beauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the consci

tamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredible. that they should both have be

regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- i

re can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and

e at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azugbel- ya was no stranger to me than this sight, though the former seemed to melt into m

THE SHADOWED ONES

tions kitab el-jelwa, the book of revelation walking these lands as man, yet not actually male, azazel had foreknowledge of those whom they met. these lesser beings were only made such as the first angel born of flame was the child of chaos, a distant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his

ence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the will of this daemon, does the blackened flame of his being become strong for those who may sense this presence. in such a world of birth and decay does the shadow have everlasting substance by feasting upon the light, and such fires of the sun seek their nourishment and pleasure in the fading sun in the evening. it was azazel who first tasted the flesh of a daughter of man. her skin darkly smooth, beautiful in its innocence and gentle movements, drew him close seeking the warmth of a body. against the natural order conceived by other powers, azazel a

e mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts, yet strengthens and blesses that which withstands or falls in honesty. this is the essence of the adversary who is two who may be sought by light or shadow. azazel may be known in various forms as shaitan the adversary, set, ahriman a shadow form of this fallen angel, lucifer and azal ucel. seek the daemon by invocation and instinct, seek his essence by the will itself. belial a watcher who fell with azazel, who was given lordship of the gates of the hidden place, called hades or hell by some. in this inferno and darkened place does the spirit

nion so that you may become as my son or daughter. to join in communication with my brothers and sisters, those watchers who reside in the earth, wandering in both darkness and light, embrace and kiss that very body of the sun in the earth, when i come forth as the morning star. by dreaming and waking are we forever in rapture. i am that black light which leads you to your own temple of flame and shadow, and that by becoming like me you shall adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of azazel the angelick

watchers and their times- let the initiate seek in the circle of azazel the angelick watchers, those who shower witch blood in the eyes of the brave and faithful bodies of man and woman. by noon when the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hades, of darkness and shadow gleam by midnight let the sun envenom your spirit, naked in spirit you are left to cloth yourself in serpent skin, to see as the eye of the adversary before all. let the angelick red dragon ascend through your spine and open your senses about you. by the south east does shamsiel carry forth the weapons of the sun and the very pretense of azazel let the fires which envelope him be given free

THE SIGIL OF ADVERSARY

cend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the black shadow of set-heh, invoked within the body of the sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use wh

d of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the t

d incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the l

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

ner sense of agony in the reader fs mind than a word which scanned correctly would do. in the next passage, taken from gtannhauser, h we find the introduction of a spondee carrying with it a curious sensation of slowness: chaos, a speck; and space, a span; ruinous cycles fallen in, and darkness on the deep of time. murmurous voices call and climb; faces, half-formed, arise; and he looked from the shadow of his throne, the curtain of eternity *tannhauser, vol. i, p. 251 (the italics are mine) whilst in the last verse of gthe palace of the world h the sudden dropping of a whole foot produces with it a sudden sense of finality: thine be the kingdom! thine the power! the glory triply thine! thine, through eternity fs swift hour, eternity, thy shrine. yea, by the holy lotus-flower, even mine *t

the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alice, look into the depth of her eyes, the depths of her heart. as a seeker sees the gold in the shadow of the stream; see there her love, as a diver sees the pearl in the shadow of the sea; and murmur not above our breath ah! you can love, true girl, and is your love for me *the three shadows, rossetti. galice, an adultery. h as golden a book of poetry as mademoiselle de maupin is of prose. the first poem in the book is called gmessaline. h*1. it is in a way a foreword to the ensuing sonnet

larger and more chaste, a calm sphinx waiting in secluded ground *alice, an adultery, vol. ii, p. 64. the first day of meeting he gazes on her, and wonders whether fate had found at last a woman fs love for him; hopelessly he turns away and sinks the dream of his soul in despair and gkindled a corpse-light and proclaimed ethe day! f h thither i fled, busied myself with these; when. lo! i saw her shadow following! in every cosmic season-tide of spring she rose, being the spring: in utter peace she was with me and in me: thus i saw ours was not love, but destiny, and law *alice, an adultery, vol. ii, p. 65. such is true love, whether it be the love of a virgin, a harlot, or a wife. no man-made law, no convention, no ceremony can create it; for it is spontaneous, anarchic; few are its childr

hen lo! a miracle! he is plucked by his own fearlessness from the horrid maw, gfree, where the blood of other men is wet, h mingling in life till gten thousand little loves were brought to birth h; then came the one woman who looked so deeply in his eyes till hers grew, shielding the sun, as a purple ring: then in the uttermost profound i saw the veil of love fs unalterable law lifted, and in the shadow far behind dim and divine, within the shadow blind my own love fs face most amorously draw out of the deep toward my cloudy mind. o suddenly i felt a kiss enclose my whole live body, as a rich red rose folding its sweetness round the honey-bee! i felt a perfect soul embracing me, and in my spirit like a river flows a passion like the passion of the sea *mysteries: lyrical and dramatic. vol

es of her lechery midst the charnel glitter of her gold. and the vestal-courtezan will rise before us, purple and white, clothed in the sun, and set between the moon and the twelve stars of heaven. so another league will be accomplished toward that city which is god. we have already seen in gthe mother fs tragedy h and gthe fatal force, h that the love of the mother, though it could not cause the shadow to travel backwards one degree on the face of the dial, it at least clothed in a white garment of chastity, not only the amorous music-hall artiste, but even the incestuous queen of egypt. and though gjezebel h did not love as they loved, her power of loving many exonerated her want of love for one or a few. she like the circe of old who turned the followers of ulysses into swine, herself f

THE TAROT OF C C ZAIN

the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand

THE WITCH CULT OF ZOS VEL THANATOS

oinciding with the parallel system of crowley's thelema, meaning will in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is th

se who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites

THE ABYSS AND TABAET

ay be recognized in all which includes the self firstly, then can one use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free will 'as his very essence. the lightening which emerges from the abyss manifests upon earth, the storm bringing shadow called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to manifest upon ea

eviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sl

ce, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this wor

led and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only thing that is real, as it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according

coronzom is the original name written by dee, this would add to 323 which represents the qlippoth of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from. the adversary from a left hand path perspective "our way is all about, in its beginnings, and for those daring individual who join us, liberating the dark or shadow aspect of the personality. to achieve this, we sometimes encourage individuals to undergo formative experiences of a kind which more conventional societies and individuals frown upon or are afraid of but the strong survive, the weak perish. all this- and the other directly magickal experiences like those you yourself have experienced- develop both the character of the individual and their m

THE BOOK OF GATES

le of ra, and they come forth to the place where is the body of this god. ra saith unto them-'receive ye my forms, and embrace ye your hidden forms (or, mysteries. ye shall be in het-benben, the place where my body is. the hiddenness which is in you is the hiddenness of the tuat, and cover ye your arms therewith' and they say unto ra-'let thy soul be in heaven, at the head of the horizon, let thy shadow penetrate the hidden place, and let thy body be to the earth; as for the upper regions of the sky we ascribe ra thereto. fulfil thou thyself, and take thou thy place [with] thy body in the tuat' their food consisteth of offerings of every kind whereby souls become content, and offerings are made unto them upon earth by reason of the sight of the light in the 'tuat" 2. eight bearded gods, th

as been pulled into this position by the spearmen. facing the ass are--1. the monster serpent apep, and 2. the crocodile shesshes, with a tail ending in the head of a serpent. the text, which refers to the whole of this section, reads- p. 243 "this great god is towed along by the gods of the tuat, and those who tow ra along say-'the god p. 244 cometh to his body, and the god is towed along to his shadow. o be thou at peace with thy body, and we will tow thee along in thy integrity into thy (literally, his) secret place. come thou, o ra, and be thou at peace with thy body, for thou shalt be protected by those who are over the curved ropes" the text which refers to the six men, four apes, and four women, with nets over their heads, reads "those who are in this picture march before ra, and th

THE SECRET RITUALS OF THE OTO

the%20o.t.o/p2c4.html (9 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: o thou! lord of the west. i hereby invoke upon this candidate the powers of death, as he offers himself to partake with us the mysterious secrets of a master magician. endue him with such fortitude that in the hour of trial he fall not, but that, passing safely under our protection through the valley of the shadow of death, he may rise from the tomb of transgression, to shine as the stars forever and ever. aumn. send the candidate on his last journey with the sun (w. precedes and e. follows him; they go widdershins.34 solemn and slow music; or s. recites the invocation to hecate from orpheus) w: most mysterious master, the candidate approaches the end of his last journey with the sun. s: our brother

e inexhaustible? can the square define the illimitable, or the compasses circumscribe him? unbegotten in eternity, beyond time and space, without quantity or quality, sublime, supreme, inaccessible, unknown, with what words shall we praise, or with what thoughts comprehend his majesty? utterance must profane him, silence itself can but bear witness to him. how shall we extol him? in what shall we shadow forth his glory? though file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (21 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. your skull were smote off, and your brain exposed to the scorching rays of the sun, it were nothing to his manifestation to your mortal mind! let us remember the penalty of our obligation (gives sign, and if eve

ity or quality, one eternal, the very essence of the sun and of the phallus alike, will possess in their own consciousness, illuminated by that, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this doc

in what time seemeth him good shall the o.h.o, gathering his forces, declare this truth privily unto the kings and princes of the earth, that they may take file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (3 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. counsel together and rule all men in peace and love by virtue of this secret under the shadow of the wings of the one ineffable lord. for this secret is not only a convenient manner of doing this, a pillar of flame to disperse the shadows of earth, but is also a convenient veil and the only veil worthy of that further light which we are not able to reveal even to this supreme grand council of the o.t.o. iv of all our enemies those are most to be feared, who make false gods of their

herubic rulers, yea verily and amen, these are your mates; and ye may yet more safely summon the lesser assistant angles. and those that are in this art novices should wiselier call forth only the trigrammaton of the sub- elements. xii of the new and holy kingdom it is written in the papyrus of nes-min that the sun spake in his name toum and said. i copulated with my fist, i emitted semen into my shadow, i ejaculated into my own mouth, i sent forth issue as shu, i poured myself out as tefnut. shu and tefnut. brought to me my eye. i wept over them: mankind came into being from the tears which came forth from my eye. shu and tefnut brought forth keb and nut, and keb and nut brought forth osiris and the blind horus and set and isis and nephthys from the belly, one after another, and they brou

THE HOLY BIBLE KING JAMES VERSION

? bring them out unto us, that we may know them. 19:6 and lot went out at the door unto them, and shut the door after him, 19:7 and said, i pray you, brethren, do not so wickedly. 19:8 behold now, i have two daughters which have not known man; let me, i pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 19:9 and they said, stand back. and they said [again] this one [fellow] came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. and they pressed sore upon the man [even] lot, and came near to break the door. 19:10 but the men put forth their hand, and pulled lot into the house to them, and shut to the door. 19:11 and they smote the men

trees? 9:12 then said the trees unto the vine, come thou [and] reign over us. 9:13 and the vine said unto them, should i leave my wine, which cheereth god and man, and go to be promoted over the trees? 9:14 then said all the trees unto the bramble, come thou [and] reign over us. 9:15 and the bramble said unto the trees, if in truth ye anoint me king over you [then] come [and] put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of lebanon. 9:16 now therefore, if ye have done truly and sincerely, in that ye have made abimelech king, and if ye have dealt well with jerubbaal and his house, and have done unto him according to the deserving of his hands; 9:17 (for my father fought for you, and adventured his life far, and delivered you out of the hand

with him, by night, and they laid wait against shechem in four companies. 9:35 and gaal the son of ebed went out, and stood in the entering of the gate of the city: and abimelech rose up, and the people that [were] with him, from lying in wait. 9:36 and when gaal saw the people, he said to zebul, behold, there come people down from the top of the mountains. and zebul said unto him, thou seest the shadow of the mountains as [if they were] men. 9:37 and gaal spake again and said, see there come people down by the middle of the land, and another company come along by the plain of meonenim. 9:38 then said zebul unto him, where [is] now thy mouth, wherewith thou saidst, who [is] abimelech, that we should serve him [is] not this the people that thou hast despised? go out, i pray now, and fight w

rvant david s sake. 20:7 and isaiah said, take a lump of figs. and they took and laid [it] on the boil, and he recovered. 20:8 and hezekiah said unto isaiah, what [shall be] the sign that the lord will heal me, and that i shall go up into the house of the lord the third day? 20:9 and isaiah said, this sign shalt thou have of the lord, that the lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? 20:10 and hezekiah answered, it is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. 20:11 and isaiah the prophet cried unto the lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of ahaz. 20:12 at that time berodach-baladan, the son of baladan, ki

nd to give strength unto all. 29:13 now therefore, our god, we thank thee, and praise thy glorious name. 29:14 but who [am] i, and what [is] my people, that we should be able to offer so willingly after this sort? for all things [come] of thee, and of thine own have we given thee. 29:15 for we [are] strangers before thee, and sojourners, as [were] all our fathers: our days on the earth [are] as a shadow, and [there is] none abiding. 29:16 o lord our god, all this store that we have prepared to build thee an house for thine holy name [cometh] of thine hand, and [is] all thine own. 29:17 i know also, my god, that thou triest the heart, and hast pleasure in uprightness. as for me, in the uprightness of mine heart i have willingly offered all these things: and now have i seen with joy thy peop

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ave lasted into the thirteenth century, but the name of bulgarians became more permanent, and, in its french form of bolgres, bougres, or bogres, became the popular name for heretics in general. with these heresies, through the more sensual parts of gnosticism and manich ism, there appears to be left hardly room for doubt that the ancient phallic worship, probably somewhat modified, and under the shadow of secret rites, was imported into western europe; for, if we make allowance for the willing exaggerations of religious hatred, and consequent popular prejudice, the general conviction 176 on the worship of the that these sectarians had rites and practices of a licentious character appears too strong to be entirely disregarded, nor does it present anything contrary to what we know of the st

TYSON DONALD NEW MILLENNIUM MAGIC

ne of which is of the light and the other of the darkness: inward-clockwise. this is a lawful and constructive desire projected into the unmanifest through the doorway of light. outward-counterclockwise. the orderly and lawful unfolding of purpose and realization of desire under the light. inward-counterclockwise. this is the focusing of unlawful desire and its projec- tion through the doorway of shadow. it may be described as a prayer offered to satan, who is the embodiment of the inertia of matter. outward-clockwise. the answering vortex from the unmanifest cast in the form of shadow and delusion. the fulfillment of chaotic and evil intent. gandhi sent an inward-clockwise spiral to the unmanifest (symbolized by the right-hand hindu swastika) when he preached nonviolence. the answer was t

arent that four of the planets can be linked with the four elemental principles: mars is the closest in nature to fire; venus is of the nature of water; jupiter has the mediating qualities of air; and sat- urn has the coldness and heaviness of earth. two of the wandering bodies repre- sent opposite extremes of hot and cold, good and evil-the sun is the extreme of light, the moon is the extreme of shadow. the final ancient planet, mercury, is the balance of forces and best suited to occupy the center of the planetary hierarchy. anyone who has understood this basic exposition of the planetary glyphs will at once appreciate that other combined forms of the three basic symbols are pos- sible. in fact, there are six possible ways to combine the three symbols of sun, moon and earth. mercury is o

plexus 0 yesod 0 b bowel 0 malkuth v d perineum provided they are legitimate and do not result in obvious contradictions, such syncretic relationships are useful because the insights gained through one system can supplement those gained by another and result in a strengthening of both. the planets are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. the sun is the extreme of the masculine and the radiant. it is set at the top. closest under it is placed the masculine-active planet of the sun, mars. next is placed the feminine-passive planet of the sun, venus. at the lower end of the axis the moon represents the pole of the feminine and the shadows. closest to it is put the feminine-passive planet of the moon, sat- urn. farther away is

ng polarities because of their interdependence. this is the major error of the western world and a natural weakness of human understanding. light is a positive thing, a legitimate and purposeful emanation from the unmanifest. light is the intention of the all acting toward its higher purpose. darkness, on the other hand, is only a semblance of a thing, not real in the true sense of the word but a shadow and deceit. the coming into being of the light gave rise to the perception that there is such a thing as darkness. the light does not per- vade the whole of manifestation to an equal degree, and where it is less concen- trated is called darkness. satanists assume that the devil has as much reality, or lack of reality, as god and is therefore an equally suitable object of worship. in truth

hing as darkness. the light does not per- vade the whole of manifestation to an equal degree, and where it is less concen- trated is called darkness. satanists assume that the devil has as much reality, or lack of reality, as god and is therefore an equally suitable object of worship. in truth, satan is not any positive thing, but is merely the place where god is less evident. satanists worship a shadow, a dilution of the same power they claim to despise. consider the line dcba: d c b a dark 111 light the right end of the line represents the extreme, or totality, of light, and the left end, the totality of darkness. from the perspective of b, a is light and c is dark. but from the perspective of a, b is dark, and from the perspective of d, c is light. it is not the internal character of th

TYSON DONALD SOUL FLIGHT

als of milk or blood, that provides the nourishment for the spirit-although the vital force may be said to be present within the blood, and to a lesser degree within the milk. when attempting to abduct a man who is resting on a fairy knoll, the sidhe may come with a pair of large shears and, while they believe themselves to be wrapped in a cloak of invisibility, attempt to roll up and cut off his shadow, at least, that is how the process has been interpreted by those who have witnessed it. the shadow represents, in a symbolic way, the soul. by rolling it up and cutting it off at the feet, the fairies are able to steal away the essence of personality. perhaps the result would be coma or death. or perhaps the man or woman whose shadow was stolen and carried off to the underworld would slowly

ome unknown level beneath that of the physical brain. the strong vision in an individual appears to be capable of creating echoes or harmonics in the minds of other people. just as one harp string when plucked will cause another tuned harmonically to it to begin to vibrate and emit sound, so one mind powerfully moved by an astral experience can cause other minds in a receptive state to perceive a shadow of the vision. it is not always possible to explain this sharing of an astral vision solely by suggestibility of mind and the physical transmission of hints and cues from one individual to another. in the incident above, the priest had no prior knowledge of what columba would see, and was not even present in the same house at the time it occurred. emanuel swedenborg with the dawn of the pro

e artificially formed entity, which may be created unconsciously or deliberately. the unconsciously formed are usually what in theosophy are called elementals. they come into being in response to strong thoughts. the thought creates an astral shape from 102. leadbeater, astral plane, 77-8. 88 soul flight the elemental essence that corresponds with it. the artificial being formed possesses its own shadow of existence for as long as the thought that sustains it persists. a repeated thought, mulled over and brooded upon with intensity, can give rise to an astral form that can endure for days. the unpleasant situation may arise in which a person who has the same thoughts of a hurtful, malicious type that return over and over for months, or even years, may create an entity that attaches itself

isn't that enough for you? i will tell you a secret. i have seen the new man. he is intrepid and cruel. i was afraid of him "in uttering these words" added rauschning "hitler was trembling in a lund of ecstasy."159 even if this quotation is historically accurate, it does not provide evidence that hitler was able to travel on the astral level, or that he ever met spiritual beings who were the dark shadow-opposites of mathers' secret chiefs-but it is suggestive that hitler may have had visions of an astral nature. hitler's admission that the "new man" made him afraid 158. schwarzwaller, the unknown hitler. 159. pauwels and bergier, 149. chapter eight: remote viewing and the cia 123 is interesting in the context of the belief of writer gerald suster that hitler was the living fulfillment of t

ed his eyes, and was amazed to find himself floating in the air about three feet above his body. when he looked down, he saw his physical body still lying in the bed. a voice spoke to bender in his mind, telling him he had been chosen for a special mission. he responded telepathically, and seemed to drop back down onto the bed. the room was filled with what he describes as a yellow mist. he saw a shadow figure standing in the corner of the room, but when he made a motion toward it, the figure faded to nothingness. gradually the mist disappeared, and bender discovered that his radio had been turned on and was tuned to a part of the band where there was only background static. this whole experience occupied only five minutes. when he sat up, he found that he felt sick to his stomach. his hea

TYSON DONALD THE MAGICAL WORKBOOK

our gaze ahead and focus your eyes on the unseen horizon that lies beyond the surface in front of you. take several slow, deep breaths. visualize your body as a rough, natural pillar of gray stone that rises up from the grassy ground in a clearing of the forest. the pillar is of human dimensions, but irregular. feel the sunlight warming one side of the pillar and the coolness of the other side in shadow. feel the grass that grows on the top of the stone and the moss in small crevices in its side. become aware of the changelessness of the pillar. allow summer to gradually give way to autumn as you accelerate the time. the days and night flash past, and the sun and moon trace alternating arcs across the sky. let autumn become winter, and feel grounding and centering 87 the snow cover the bro

e, and flicker with electricity around their edges. the letters are blinclngly intense, similar to the spark of an arc welder-it is difficult to look upon them, they are so bright. take a slow, deep breath. imagine as you inhale that your body is being expanded by the air to gigantic proportions. your head and shoulders rise through the ceiling of your practice chamber as though passing through a shadow. they continue upward through the roof of the building, further upward into the sky above the level of the clouds, until you find yourself balancing on the sphere of the earth with almost all of your body projected above the atmosphere into the starry midnight of space. retain your breath with your lungs filled for four slow beats. during the retention visualize the warm white light from yo

al sight, it appears to narrow in the distance to a point, just as a set of parallel railroad tracks seem to come together on the horizon when viewed from between the rails. oftentimes a magician will draw a circle on the floor of the ritual temple, or have one permanently painted. it is vital for beginners to understand that this painted circle is not the actual magic circle, but only a material shadow of it. the circle is always projected in the air at the level of the heart, never on the floor. when a circle is painted or marked on the floor, it merely defines the boundary of the astral circle, which can be projected to any desired diameter. the circle of the art is projected upon the astral world using vital energy drawn from the heart-center, and is usually visible only to the inner s

ne feet in diameter, but if there is a group working in the circle, it should be made wide enough to accommodate everyone comfortably. in the golden dawn, all movement around the circle was done in a sunwise or clockwise direction when forming the circle, or working within it. sunwise means in imitation of the movement of the sun across the sky. we move around the magic circle in the same way the shadow of a sundial moves around the dial, following the sun. not all groups project the magic circle sunwise. some wiccan covens and ceremonial lodges project the circle by moving counterclockwise or widdershins, and if they absorb the circle, do so by moving clockwise. there is a strong rationale for this practice. since occult energy is projected from the right side of the body, and absorbed th

with brilliant blue-white light against the softer, slightly yellow background of the sphere. the letters are blindingly intense, similar in color to the light of the star. take a slow, deep breath. imagine as you inhale that your body is being expanded by the indrawn air to gigantic proportions. your head and shoulders rise through the ceiling of your practice chamber as though passing through a shadow. they continue upward through the roof of the building, further upward into the sky above the level of the clouds, until you find yourself balancing on the sphere of the earth with almost all of your body projected above the atmosphere into the starry midnight of space. as you grow larger, the astral circle of fire around your form enlarges at the same rate and remains at the level of your

TYSON DONALD THE POWER OF THE WORD

venty-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were co

hip exists between the choice of stones, the tribes associated with them, the signs of the zodiac and their related months of the year, and the permutations of tetragrammaton. each tribe probably had its own complex occult associations, which were reinforced by the ancient accepted meanings of the zodiac signs, and these associations were linked with the twelve overt banners of the name and their shadow twins, the twelve secret banners. for some reason biblical scholars have nothing to say about the connection between the banners of tetragrammaton and the breastplate of aaron-probably because the banners are not explicitly named in exodus. nonetheless, if we accept that the arrangement of the stones on the breastplate is not an accident, we can speculate that the three columns are 80 tetra

UNLEASHING THE BEAST

urban ohio state university if this secret [of sexual magic, which is a scientific secret, were perfectly understood, as it is not by me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is peculiar to modern societies is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret- michel foucaultii aleister crowley stands out as one of those remarkably enigmatic characters who has had a tremendous impact on contemporary new religious movements, esotericism and occultism, even as he has been almost entirely ignored by academic scholarship. known in the popu

VOX SABBATUM

f a horn as well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with result

ree times i shall go into a cat with sorrow and sigh and a black sigh and i shall go in the devil s name ay while i come home again vox sabbatum the witches sabbat 16 those who participate in the spells above, it is advisable to have created a sigillic alphabet which can reflect this dreaming body through an image. austin osman spare s concept of atavistic resurgence is essential in gathering the shadow of the dreaming form. for those who shall take to the infernal sabbat, decorate your ritual chamber in the old woodcarvings and demonic art that which inspires the opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the work. envision the mouth of hell opening forth as you pronouncevox sabbatum the witches sabbat 17 zazas, zazas, nasata

as, nasatanada zazas (recite nine times, rolling the words of your tongue. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of t

black light of iblis. this indicated isolate intelligence, unnatural life. as lucifer fell to the earth and into the abyss he fell into a state of transformation as a djinn of fire, first born and favored of god, he vox sabbatum the witches sabbat 21 understood the highest principles of light. now lucifer would develop the aspect of his being called noctifer, thus ahriman sprang forth through his shadow. noctifer was awakened from a slumber by the first bride of adam, called az lilith. she was fiery, bestial, vampyric and a demoness of insatiable lust. she awoke ahriman (or noctifer) and by this stimulation he kissed her, causing menstruation. she joined soon with shaitan/samael the dragon and spawned cain. ahriman or noctifer wandered the earth and learned its many secrets; he could do so

ctifer) and by this stimulation he kissed her, causing menstruation. she joined soon with shaitan/samael the dragon and spawned cain. ahriman or noctifer wandered the earth and learned its many secrets; he could do so with speed and cunning. he taught further in the form of azazel men and women about warfare, weapons, armor to the opposites such as make up and sorcery. azazel was now shaitan, his shadow doctrine of witchcraft was of ahriman the dragon, shaitan had now transformed into a sense of continually progressing perfection isolate consciousness, strength, knowledge of both empyrean and the secret abodes of hell and how both may create a powerful god like being for those who dare. the ones who fell with lucifer were taught sexual magick and procreation by az lilith, who resided near

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

he deep: when he gave to the sea his decree. when he appointed the foundations of the earth: then i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, the legend goes on to tell of the means by which the first egyptian triad, or trinity, came into existence. khepera had, in some form, union with his own shadow, and so begot offspring, who proceeded from his body under the forms of the gods shu and tefnut. according to a tradition preserved in the pyramid texts[fn#4] this event took place at on (heliopolis, and the old form of the legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively;

d shu, and i had not spit out from myself the goddess tefnut; and there existed no other who could work with me. i laid the foundations [of things] in my own heart, and there came into being multitudes of created things, which came into being from the created things which were born from the created things which arose from what they brought forth. i had union with my closed hand, and i embraced my shadow as a wife, and i poured seed into my own mouth, and i sent forth from myself issue in the form of the gods shu and tefnut. saith my father nu--my eye was covered up behind them (i.e, shu. and tefnut, but after two hen periods had passed from the time when they departed from me, from being one god i became three gods, and i came into being in the earth. then shu and tefnut rejoiced from out

is, and to heal him that is under the knife of his mother likewise. hasten away, o pain which is in the region round about, and let it (i.e, the boat) descend upon the place where it was yesterday to heal horus for his mother isis, and to heal him that is under the knife of his mother likewise. get thee round and round, o bald) fiend, without horns at the seasons, not seeing the forms through the shadow of the two eyes, to heal horus for his mother isis, and to heal him that is under the knife likewise. be filled, o two halves of heaven, be empty, o papyrus roll, return, o life, into the living to heal horus for his it mother isis, and to heal him that is under the knife likewise. come thou to earth, o poison. let hearts be glad, and let radiance (or, light) go round about [fn#253] we shou

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e nuestros m gicos poderes. entonces somos devorados por la serpiente y nos convertiremos en magos excelsamente divinos. 14 arcanum 2 now let us study the magical equilibrium of the second arcanum of tarot. the physical body is organized with the elements. the intimus emanated from the inner star that has always smiled upon us; and he is positively polarized. and the physical body is the negative shadow of the intimus. spirit and matter live in eternal battle. when the spirit defeats the matter, the spirit then becomes a master. maya (illusion) could not exist without the duality. force and matter are two modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macro

parating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam can only be united with the yoni; this is the law of the holy alchemy. the alchemical weddings signify, as a matter of fact, the perfect matrimony. the alchemist must not only kill desire, but moreover, he has to kill the very shadow of the horrible tree of desire. sacred dances between men and women were performed in the mysteries of eleusis along with love and the music of the centers in order to enchant the serpent. then, the dancers of the temple were clean from the filthy venom of desire. all kinds of sins are forgiven, except the sins against the holy spirit. flee fornication. every sin that a man does is without

in. the path of liberation is represented by the life, passion, death, resurrection and ascension of our adorable savior. remember the ego does not receive initiations. thus, you must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only the intimus receives initiations. you, wretched man, are nothing but the sinning shadow of the one who has never sinned. diligently17 die each time more [and more] in yourself, so that the son of man can be born within you. 16 vara, literally a pole, stick, rod, staff, yardstick, and even a golden rod 17literally procure to die meaning to 'take care to 'carefully manage' or to be 'diligent in' la iniciaci n huid de aquellos que venden iniciaciones. recuerda buen devoto que la

along with satan, will roll into the abyss. immortality whosoever possesses the astral and mental bodies becomes absolutely immortal. when we study these christic vehicles and compare them with the astral and mental vehicles that are used by the defunct, then we find the following differences: the astral-christ shines marvelously, whereas the dead astral does not shine because it is just a fatal shadow. the mental-christ shines gloriously. whereas the dead mind does not shine. astral cristo y mental cristo el hombre tiene dos centros que todav a no usa. la mente superior y la emoci n superior. estos son los dos centros divinos, los verdaderos instrumentos del eterno e imperecedero hombre con alma. con los dos centros superiores podemos estudiar profundamente los grandes misterios de la vi

he kundalini and the chakras awakened, whereas the astral of death does not have the kundalini awakened and if by chance it has the charkas awakened, by means of any kind of esoteric discipline, they shine like fatuous fires within the darkness of the abyss. summary: the christic man is immortal whereas the earthly man is not. the christic man shines like the sun whereas the earthly man is just a shadow. the christic man is a self-realized being! what is fundamental those students of occultism that practice esoteric exercises without working with the arcanum a.z.f. are similar to the man that builds his house upon the sands: his building will roll into the abyss; we must build upon the living rock, this rock is sex. whosoever develops his charkas within the specter of death will roll into

WESTERN MANDALAS OF TRANSFORMATION SR AL

ence. sometimes (often) they speak in symbolic language, and leave it for you to interpret. they seldom make predictions (global or personal) 4. the h. g. a. will not judge or flatter (e. g, agree with you that someone is treating you badly; fluff up or demolish your ego, etc. it will advise, if asked. 5. a guide who is a real h. g. a. will never have a vibration of fear, only love. this is not a shadow figure; it is here to protect you. 6. your h. g. a. will answer "yes" if asked "are you my true guide" a false guide will avoid the question or disappear. test them. 7. steinbrecher says your guide may also have the characteristics or features of your ninth house placement (superconsciousness. i have not always found this to be the case, but you can check it out. dr. case calls the h. g. a

nts. negative: craftiness, deceitful, impatient. critical, aloof, divisive. moon: positive: dreaminess and imagination. adventurous spirit. spontaneous, alluring, psychic. self-reconciliation. negative: impulsivity, instability and mental agitation. mood-swings. idleness. obsession with psychic powers. pluto: positive: transforming, rejuvenating, penetrating. forces us to integrate our collective shadow. negative: baffling, sinister, depraved, fanatical, destructive. planetary trades and activities saturn: politics, business, agriculture, mining, clock-making, economics, masonry, plumbing, undertaking, tanning, occupations dealing with wills and real estate. jupiter: philosophy, religion, government, banking, law, appraising, advising, finance, insurance, academia, civic leadership, work i

, gold, and others) for the real thing. this is the meaning of 666, according to dr. case, for this kind of materialism is the root of separated ego-consciousness, since 666 is the number of a man in revelation. it is the delusion of the materialist to think he has an autonomous ego, and to take the material world for the only real one. as levi says: in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. this points to an interesting relationship between tiphareth and the supernal triangle. we know that

et chaotic at about cell 15 (this is where it turns back on itself, as can be seen in figure 8-c. when a seal is traced through theosophic extension on any correct planetary kamea and begins this kind of pattern, you can be pretty sure it is not going to produce a pleasing or symmetrical design) interestingly, this is the number of the devil key (see figure 8-d) in the tarot (or the antithesis or shadow of the sun. case's design is somewhat more pleasing (see figure 8-e, but it is still not symmetrical. both magical squares are given if the student wants to trace these seals. for a long time i looked at alternate kameas of the sun that were mathematically correct but could not find a symmetrical design. then i discovered that a six-order square did not produce symmetry (a mathematician's d

WICCA EIGHT SABBATS OF WITCHCRAFT

th at the winter solstice, she wouldn't be purified until february 2nd. in pagan symbolism, this might be re-translated as when the great mother once again becomes the young maiden goddess. today, this holiday is chiefly connected to weather lore. even our american folk-calendar keeps the tradition of 'groundhog's day, a day to predict the coming weather, telling us that if the groundhog sees his shadow, there will be 'six more weeks' of bad weather (i.e, until the next old holiday, lady day. this custom is ancient. an old british rhyme tells us that 'if candlemas day be bright and clear, there'll be two winters in the year' actually, all of the cross-quarter days can be used as 'inverse' weather predictors, whereas the quarter-days are used as 'direct' weather predictors. like the other h

olly king and the oak king, etc. often they are depicted as fighting seasonal battles for the favor of their goddess/lover, such as creiddylad or blodeuwedd, who represents nature. the god of light is always born at the winter solstice, and his strength waxes with the lengthening days, until the moment of his greatest power, the summer solstice, the longest day. and, like a look in a mirror, his 'shadow self, the lord of darkness, is born at the summer solstice, and his strength waxes with the lengthening nights until the moment of his greatest power, the winter solstice, the longest night. indirect evidence supporting this mirror-birth pattern is strongest in the christianized form of the pagan myth. many writers, from robert graves to stewart farrar, have repeatedly pointed out that jesu

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

, flowers; summer, cuckoos; fall, red maple leaves; winter, snow. 169. woman and man: they look different but inside their skeletons are almost the same. 189. were our skins peeled off, yours and mine, which is you, which is i? 190. cold moon: sounds of the bridge as i walk alone. 191. duty and humanity are often incompatible: the road forks but my body is one. 219. in the dark i lost sight of my shadow; i ve found it again by the fire i lit. 235. coming out of darkness i m likely to enter the darker path again. shine far all over, moon on the mountain edge. 236. as i stumble on the slope, my lantern has gone out; i m treading all alone in complete darkness. 282. when the lantern goes out, where, i wonder, does its light go? darkness is my own original house. 408 love too is rooted in piss

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

of time into past, present, and future.158 in the structure of ego the three converge, as imagination cannot function without retention or retention without expectation. analogously, when we speak of consciousness, it is always consciousness of the present, but a present informed by the confluence of three temporalities; indeed, what presents itself as the flowing now-point is illumined from the shadow of what has been and springs forth from the ground of what shall be. in each primal phase that originally constitutes the immanent content we have retentions of the preceding phases and protentions of the coming phases of precisely this content. these determinate retentions and protentions have an obscure horizon; in flowing away, they turn into indeterminate retentions and protentions rela

st, one can add to the sacred from the profane. 23 noteworthy is the application of this principle in a tradition attributed to r. yudan that the time in which the creation of the world [mele khet ha-olam] was completed is the extra hour wherein the sacred is added onto the profane [zo sha ah yeterah she-mosifin me-hol al qodesh. according to this statement, creation was completed in the luminous shadow of twilight, the borderline moment between the mundane and holy, and hence it is designated as the hour wherein the sacred can be added to the profane. in one midrashic context, the dictum of r. yudan is linked exegetically to the verse six days you shall labor and do all your work, but the seventh day is a sabbath of the lord your god (exod 20:9).24 the philosophical understanding that ass

ters and their corresponding temporal modalities, some preliminary remarks are needed on the place of time in the metaphysical ruminations of kabbalists from the middle ages to the early modern period.48 we commence with a negative assertion: from the kabbalists vantage point, time is not dependent on the motion of bodies in space (the aristotelian definition) nor is it the eternal forms fleeting shadow in the world of matter (the platonic model. time, in its primordiality (which is to be understood ontologically and not chronologically) is linked to the ebb and flow of divine energy, the vital force that generates the polarities of motion and rest, light and dark, life and death.49 moses cordovero, a sixteenth-century kabbalist from safed, expressed the matter epigrammatically: when he wr

the same as different and the evolution of the different as same.93 this is the mystery of song, the secret of prayer. in every moment there is a beginning, and hence each moment is identical but distinctive, nay, identical because distinctive. to what may this be compared? to the king who waters his garden from the spring even though the ground is su ciently wet from rainfall. this image casts a shadow from which we may glean something about the beginning of time in the time of beginning. time, as opposed to eternity, which is marked by the characteristic of having always been, must have a point of beginning, but to begin it cannot have begun without compromising its status as the beginning that will begin. the beginning, then, never ends; yet only that which ends everlastingly never ends

from the others emanate several worlds, but there is a difference in their existence and subsistence, to which i do not have permission to allude.66 abulafia s remark brings to light another essential component of the nexus of truth and death, which has paved our path in the middle from beginning to end. the play of energy in the world of bounded space and measured time requires binary structures shadow and light, left and right, male and female, good and evil, judgment and mercy, pure and impure. but in the realm of divine unity the world of unbounded space and immeasurable time, not to speak of the unspeakable beyond the pleroma the poetic balance is such that, at root, shadow is light, left is right, male is female, good is evil, judgment is mercy, and pure is impure. for many kabbalist

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

aciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building areas for the initiate. the goetia should be studied (the luciferian version) yatuk dinoih (persian sorcery) second edition 'ritual of infernal union' included here. luciferian sorcery 'casting the shadow of cain' page 22 for the short version and below is the longer version which i prefer to do. the book of cain contains a complete reference to cainnite workings in an antinomianian and left hand path perspective. one suggestion when learning to put 'casting the shadow of cain' to memory learn the short version first then within a few days add the other lines of the longer version, this meth

one suggestion when learning to put 'casting the shadow of cain' to memory learn the short version first then within a few days add the other lines of the longer version, this method helps to learn it a little faster. also try not to learn both at the same time this could lead to frustration unless you have a photographic memory. the following two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of

antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path 4 let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit revea

l, angelic essence, azal'ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha'n-din- thy stave and fork unto the flame that is my soul shall be illuminated in this blackened light. shaitan the adversary, my soul enflamed! arogogoruabrao- thiaf! 5 east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau'us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algo

summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sab

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

placed on my right wrist. i ask her to tell me more of the letter a' and she replies "harmony between us, the enochian letters, is like that of a family; they must be placed together correctly or trouble will occur" 161 7 then ask how i will know, and she refers me to placing the letters like that of planets. what about the shape of the a?'7 asked "she replies 'a stick at the center and the long shadow is cast' sphere group's vision of letter 'a "i now see a mighty, restless, overwhelming force a black, rolling mass gathering on one quarter of the horizon and sweeping towards me (the medium became faint and was restored. it is symbolized by the enochian letter a' it does not undulate like the others but moves in a much wider curve and seems to symbolize destruction. it is the qliphoth and

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

stic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventide what is the signification thereof" 3rd ad "it is the union of the enochian tablets and the kerubic emblems" ch.ad "the lord is my strength and my song" 2nd ad "he is also become my salvation" ch.ad "in the strength of elohim gebur, let us with tranquil minds and recollected hearts enter into the valley of the shadow" 2nd ad. thou wilt keep him in perfect peace whose mind is stayed on thee" 3rd ad "the night cometh and also the day: if ye will return, return ye (turn down light in vault) ch. and 2nd ads. open door of vault and enter ch. awes to east, 2nd remains at west, 34 remains without (one bell ring) chad "0 death, where is thy sting" 2nd ad "0 grave, where is thy victory" ch& 2nd"thanks be to god

bound in manifestation, even as the word conformed to the limitations of humanity in his incarnation. therefore, must we also offer ourselves as a living sacrifice; holy, acceptable unto god, which is our reasonable service. the 22nd path of mem is called the faithful intelligence, and it is so called because by it, spiritual virtues are increased and all dwellers upon earth are nearly under its shadow" 2nd ad. returns to his set and ch.ad. comes forward and points to the key of justice. ch.ad "the path of lamed you have already learned is attributed to the tarot key of justice.,it leads from the beauty of tiphareth to the severity of geburah, and it may thus be said to denote the equilibrium between emotion and will. it represents as you see, a queen seated upon her throne, her foot rest

"rejoicing, i come to thee; thou cross, the life-giver, the cross whom i know to be mine. i know thy mystery, for thou hast been planted in the world to make fast things unstable" 29 "until the day break and the shadows flee away, i will get me to the mountains of myrrh and the hill of frankincense" 30 "the people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" 31 "for on this mountain shall the hand of the lord rest" 32 "he will swallow up death in victory, and the lord will wipe away tears from all faces" 33 "who is this that leadeth them out, but she that dwelt in darkness and in silence? whose coming is as the beauty of the beloved when the sun shineth out from clouds" 34 'pilgrim of the day, go forth

ring all things come and show the way of understanding (she makes the 2nd sign) mg "let us together all give praise to him, sublime above the heavens, of every nature, lord (he makes the 3rd sign) all "0 clavis david, sharbith israel, thou who openest and no man shutteth, and shuttest, no man openeth, come and bring the prisoner out of the prison house, and him that sitteth in darkness out of the shadow of death" all repeat the 4th sign all face east mg "el, strong and powerful "el, lord of light, bestow on us thy grace, that we in unity with thee may impart these mysteries, a father only may bestow upon a son initiate; that he, becoming thus the eagle, may soar to heaven and contemplate thy face. for verily, it is beyond his reach; that being beneath the sway of death, he should unaided s

l; who fixed the earth and hung the heaven, who ruleth the sea; who makes the fire to shine: tis he who is the eye of mind. 0 life and light, from us to thee our praises flow father; i give thanks to thee, the energy of all energies. take back from me all unto thyself. from thee, thy will to thee all that is in us-0 life preserve, 0 light illumine. 0 creator inspire, father of light in whom is no shadow of fault, receive thy son (postulant drops crystal into cauldron and raises his head. the veil is silently parted and the magus touches postulant lightly on the heart, lips, eyes and brow with the almond branch; he then lays his hand for a moment on the head of the postulant. there is a pause. then officers help him to rise and show signs) mg "son, remember herein thou hast given thy all ev

0 0

stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsecrate

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s, although the fires of the lughnassadh (the first corn harvest) continued in remote areas until well into the late nineteenth century and are being revived by pagans as community celebrations, especially in the usa. the secret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter. witchcraft in modern times by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but o

spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in

ild into the ritual a proviso that this happening should be right for that person as well as for yourself. modern witchcraft is all too aware of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear

rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other an ongoing working almanac in which you note moon phases for the month. if you are working in a group that includes someone with a mathematical bent, they can calculate and note here the times of the day at which particular planets and angels hold sway (see the tables on pages 235 and 239 for methods of calculation

can calculate and note here the times of the day at which particular planets and angels hold sway (see the tables on pages 235 and 239 for methods of calculation. you can also note the phases of the moon. i find a diary section of a filofax serves well, but if this information is kept on computer, then copies can be printed out if required for other members. some covens keep a single main book of shadows in a safe place. from this, members- especially new ones- can copy rituals and magical lore in their own smaller books of shadows, which can then be handed down in future times to any member of their family who shows an interest in such matters as they reach adulthood. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows o

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

swer first of all in a common-sense way, the difference is simply that the impression is deeper, is less to be shaken. men of sense and education are always ready to admit that they may have been mistaken in the quality of their observation of any phenomenon, and men a little more advanced are almost certain to attain to a placid kind of speculation as to whether the objects of sense are not mere shadows on a screen. i take off my glasses. now i cannot read my manuscript. i had two sets of lenses, one natural, one artificial. if i had been looking through a telescope of the old pattern i should have had three sets of lenses, two artificial. if i go and put on somebody else's glasses i shall get another kind of blur. as the lenses of my eyes change in the course of my life, what my sight te

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical prope

hey are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once mo

ts is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the ear

rns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behi

ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the anci

ALEISTER CROWLEY BOOK OF LIES

infinite: be insatiable even for the finite; thus at the end shalt thou devour the finite, and become the infinite. be thou more greedy that the shark, more full of yearning than the wind among the pines. the weary pilgrim struggles on; the satiated pilgrim stops. the road winds uphill: all law, all nature must be overcome. do this by virtue of that in thyself before which law and nature are but shadows [102] commentary( mu-digamma) the title of this chapter is best explained by a reference to mistinguette and mayol. it would be hard to decide, and it is fortunately unnecessary even to discuss, whether the distinction of their art is the cause, result, or concomitant of their private peculiarities. book of lies get any book for free on: www.abika.com 99 the fact remains that in vice, as i

ALEISTER CROWLEY BOOK OF THE LAW

the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; but i am stronger. ii,12: because of me in thee which thou knewest not. ii,13: for why? because thou wast the knower, and me. ii,14: now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness

ALEISTER CROWLEY CONCERNING DEATH

age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast

ALEISTER CROWLEY DUTY

pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "ye shall gather goods and store of women and spices; ye shall exceed the nations of the earth is splendour duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

capricornus, the goat who leaps upon the loftiest mountains, the godhead which, if it become manifest in man, makes him aegipan, the all. the sun enters this sign when he turns to renew the year in the north. he is also the vowel o, proper to roar, to boom, and 36 to command, being a forcible breath controlled by the firm circle of the mouth. he is the open eye of the exalted sun, before whom all shadows flee away: also that secret eye which makes an image of its god, the light, and gives it power to utter oracles, enlightening the mind. thus, he is man made god, exalted, eager; he has come consciously to his full stature, and so is ready to set out on his journey to redeem the world. but he may not appear in this true form; the vision of pan would drive men mad with fear. he must conceal

ed; every day spent on it adds new ornaments. the qabalah is therefore a living temple of the holy ghost. it is the man himself and his universe expressed in terms of thought whose 159 language is so rich that even the letters of its alphabet have no limit. this system is so sublime that it is unsuited to the solution of the petty puzzles of our earthly existence. in the light of the qabalah, the shadows of transitory things are instantly banished. the yi king is the most satisfactory system for general work. the master therion is engaged in the preparation of a treatise on the subject, but the labour involved is so great that he cannot pledge himself to have it ready at any definite time. the student must therefore make his own investigations into the meaning of the 64 hexagrams as best h

ical secrets that ever were or are or can be. to a magician thus renewed the attainment of the knowledge and conversation of the holy guardian angel becomes an inevitable task; every force of his nature, unhindered, tends to that aim and goal of whose nature neither man nor god may speak, for that it is infinitely beyond speech or thought or 182 ecstasy or silence. samadhi and nibbana are but its shadows cast upon the universe. ii if the master therion effects by this book nothing else but to demonstrate the continuity of nature and the uniformity of law, he will feel that his work has not been wasted. in his original design of part iii he did not contemplate any allusion to alchemy. it has somehow been taken for granted that this subject is entirely foreign to regular magick, both in scop

ne. i am in all and all in me; i am, apart from all and lord of all, and one with all. i am a god, i very god of very god; i go upon my way to work my will; i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. i am not that which is not; i know not that which knows not; i love not that which loves not. for i am love, whereby division dies in delight; i am knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and i am that i am, the being wherein being is lost in nothing, nor deigns to be but by its will to unfold its nature, its need to express its perfection in a

r wills, our love of all aspects of the absolute all. 338 and we make the spirit shin combine with the flesh teth into a single letter, whose value is 31 even as those of "la" the naught, and "al" the all, to complete their not-being and being with its becoming, to mediate between identical extremes as their mean- the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying "evil. the essence of such a practice will consist in training the mind and the body to confront things w

ALEISTER CROWLEY MAGICK WITHOUT TEARS

lace) v. 32 "then the joys of my love (i.e. the fulfillment of all possible magic without tears get any book for free on: www.abika.com 162 experiences "will redeem ye from all pain" v. 58 "i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace5 unutterable, rest, ecstasy" cap. ii, v. 9 "remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains (the continuation is amusing! vv. 10 and 11 read "o prophet! thou hast ill will to learn this writing. i see thee hate the hand& the pen; but i am stronger" at that time i was a hard-shell buddhist, sent out a new year's card "wishing you a speedy termination of existence" and this as a young man, with the world at my feet. it only goes

bad teeth in his last years, finally having them extracted about six months before his death in 1947 e.v. it is speculated that secondary infection from the extraction may have contributed to his death from pneumonia in december of that year. 29 often stigmatically shapen probosces, except where the profit of the next financial year is concerned. they live in perpetual panic, and shy at their own shadows. the accordingly attack even the most innocuous windmills in suicidal charges. yes: bella, horrida bella, et flavem tibrim spumantem sanguine cerno. so, whichever way you vote, you are asking for trouble, or would do, if the vote had any meaning. the result of any election, or for the matter of that any revolution, is an almost wholly insignificant component of those stupendous and inscrut

ALEISTER CROWLEY MEDITATION

g fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor" this lamp is the light of the pure soul; it hath no need of fuel, it is the burning bush incomsumable that moses saw, the image of the most high. this lamp hangeth above the altar, it hath no support from below; its light illumines the whole temple, yet upon it are cast no shadows, no reflections. it cannot be touched, it cannot be extinguished, in no way can it change; for it is utterly apart from all those things which have complexity, which have dimension, which change and may be changed. when the eyes of the magus are fixed upon this lamp naught else exists. the instruments lie idle on the altar; that light alone burns eternally. the divine will that was the wan

ALEISTER CROWLEY SEPHER SEPHIROTH

esch: the animal soul of man #pn covered with mist; darkness, twilight p#n sections, members [of the body; fragments myqrp the righteousness is the foundation of the world: the full title of yesod mlw( dwsy qydc concealed np# tohu v-bohu: gformless and void h (gn. 1:2; gtohu h has the sense of gchaos h) whbw wht dew; mound lt 431 notariqon (the qabalistic method of acronyms) nwqyr+wn 432 eventide shadows br( yllc son of ayish: ursa minor #y( nb 433 merit, privilege, right twkz 434 daleth: a door tld the lord of war (ex. 15:3) hmxlm #y) 435 deceived lth his manner (lit. ghis justice h) w+p#m 436 tutor, curator; prefect; administrator spwr+p) hosannah: gsave, we pray! h hn(#wh gsatanas h: the goat satan z( n# 437 balm; the balsam tree nwmsrp) 438 the whole [perfect] stone (deut. 27:6) hmyl#

ALEISTER CROWLEY THE HEART OF THE MASTER

e in him. the two and twenty secret instructions of the master. now that i am come to myself, i yearn in ageless sorrow for that which i am so little able to attain. i bleed inwardly, so that my passion traces in my flesh the words of the cry that i cannot utter aloud, the call of the soul to the soul of the master, to be made one with him. to answer that, he sendeth forth his will, that, casting shadows on the clouds of life, may be half read by him whose eyes are lightened enough by the manhood of his love. thus then do i learn how best to make myself fit to fulfil my life, in the life of the master, and offer my blood to his heart. 0. know naught! all ways are lawful to innocence. pure folly is the key to initiation. silence breaks into rapture. be neither man nor woman, but both in one

get any book for free on: www.abika.com 13 xvi break down the fortress of thine individual self, that thy truth may spring free from the ruins! xvii use all thine energy to rule thy thought: burn up thy thought as the phoenix! xviii let the illusion of the world pass over thee, unheeded, as thou goest from the midnight to the morning! xix give forth thy light to all without doubt: the clouds and shadows are no matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of th

er for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil comes

ALEISTER CROWLEY THE LOST CONTINENT

above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, and give us of the draught miraculous; us do they instruct in magic, and feed us the delicate food. let

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

will to unite: then the one must study the other, divine every butterfly thought as it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there art intimate, delicate things, shadows of the leaves of the tree of the soul that dance in the breeze of love, so subtle that neither keats nor heine in words, neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, lovi

the true self, and exalting it to unimaginable heights. so long as one remains "one's self" one is overwhelmed by the universe; destroy the sense of self, and every event is equally an expression of one's will, since its occurrence is the resultant of the concourse of the forces which one recognizes as one's own. al ii,9 "remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains" the old comment 9. hence we pass naturally and easily to the sublime optimism of verse 9. the lie is given to the pessimism, not by sophistry, but by a direct knowledge. the new comment this verse is very thoroughly explained in liber aleph "all in this kind are but shadows" says shakespeare, referring to actors. the universe is a pupp

scence in the order of nature is the ultimate wisdom. one must understand the universe perfectly, and be utterly indifferent to its pressure. these are the virtues which constitute a master of the temple. yet each man must act what he will; for he is energized by his own nature. so long as he works "without lust of result" and does his duty for its own sake, he will know that "the sorrows are but shadows" and he himself is "that which remains" for he can no more be destroyed, or his true will be thwarted, than matter diminish or energy disappear. he is a necessary unit of the universe, equal and opposite to the sum total of all the others; and his will is similarly the final factor which completes the equilibrium of the dynamical equation. he cannot fail if he would; thus, his sorrows are

ows" and he himself is "that which remains" for he can no more be destroyed, or his true will be thwarted, than matter diminish or energy disappear. he is a necessary unit of the universe, equal and opposite to the sum total of all the others; and his will is similarly the final factor which completes the equilibrium of the dynamical equation. he cannot fail if he would; thus, his sorrows are but shadows- he could not see them if he kept his gaze fixed on his goal, the sun. al ii,10 "o prophet! thou hast ill will to learn this writing" the old comment 10. the prophet who wrote this was at this point angrily unwilling to proceed. the new comment as related in equinox i, vii, i was at the time of this revelation, a rationalistic buddhist, very convinced of the first noble truth "everything i

painful to the prophet, who took it in its literal sense. but 'the poor and the outcast' are the petty thoughts and the qliphotic thoughts and the sad thoughts. these must be rooted out, or the ecstasy of hadit is not in us. they are the weeds in the garden that starve the flower. the new comment the dead and the dying, who know not hadit, are in the illusion of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words 'know me' are used loosely as is natural in a stanza; or, more likely, are used (as in the english bible) to suggest the root gn, identity in transcendental ecstasy. possibly 'not'

ALEISTER CROWLEY THE QABALAH

he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law, accept no messenger of god, banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we

ALEISTER CROWLEY THE SWORD OF SONG

ll investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who asks, hath erred, i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness. 315 nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees nor good nor ill address 320 itself to task, creation s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution s endless stress 325 all the inanity to knit thence: such a dark device i see! nor lull my soul in the c

aking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art. roll on in time, thou ball! he cried. move down the stream of years, timeless and hideous servant of my will! taph! tath! arath! 2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone. then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high

ecome a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach onoe another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide. t

ts stem; neither i, nor god life-showering, find a counterpart in them. as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit s utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of

ALEISTER CROWLEY EQ I 1

t down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising sun. she was there when cheops and khephren builded the pyramids, and there will she sit when yahveh has taken hi

jackals call from the thicket; but none heed them, for all inside is as the mossy bank of a sparkling streamlet- full of softness and the flashing of many jewels. o where art thou, my loved one, whose eyes are as the blue of the far-off hills? o where art thou whose voice is as the murmur of distant waters? i stretch forth mine hands and feel 205 the rushes nodding in the wind; i gaze through the shadows, for the night mist is rising from the lake; but thee i cannot find. ah! there thou art by the willow, standing between the bulrush and the water-lily, and thy form is as a shell of pearl caught up by the waves in the moonlight. come, let us madden the night with our kisses! come, let us drink dry the vats of our passion! stay! why fleest thou from me, as the awakened mist of the morning b

t us madden the night with our kisses! come, let us drink dry the vats of our passion! stay! why fleest thou from me, as the awakened mist of the morning before the arrows of day? now i can see thee no more; thou art gone, and the darkness hath swallowed thee up. o wherefore hast thou left me, me who loved thee, and wove kisses in thine hair? behold, the moon hath followed thee! now i see not the shadows of the woods, and the lilies in the water have become but flecks of light in the darkness. now they mingle and melt together as snow-flakes before the sun, and are gone; yea! the stars have fled the skies, and i am alone. how cold has grown the night, how still! o where art thou! come, return unto me, that i stray not in vain; call unto me that i lose not my way! lighten me with the bright

and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! i am alone, yea alone, one against all; yet in my sword have i all things; for in it lives the strength of my might, and if joy come not at my beckoning, then joy shall be slain as a disobedient slave, and if sorrow depart not at my command, then shall sorrow speed through the valley of death as a foe that passeth not his neck bene

ALEISTER CROWLEY EQ I 5

he was yet afar off, his father saw him and ran" had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "father" and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. 69 some great mystics have laid down the law "accept no messenger of god" banish all, until at last the father himself comes forth. a counsel of perfection. the father does send messengers, as we learn in st mark xii; and if we stone t

hey that their names are to-day forgotten of men" i took her, and still through the wit and the will and the way and the word and the crown of all these, by the water at ease sings our bliss as a bird. together! together! the wage of the weather 131 i liberty, light; is loyalty, love; is laughter, above the caprices of night. from ocean emergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above, for the heaven within, that a woman may win for a man- that is love. at the end of the road i have found an abode in the tavern of night; and behold! it is one with the house of the sun and the palace of light! aleister crowley. my crapulous contemporaries no. iv wisdom

ALEISTER CROWLEY EQ I 5

now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this table with this rapture, is light. the true word for light hath seven letters. they are the same as ararita, transmuted. 34 there is a voice in this aethyr, but it cannot be spoken. the only way one can represent it is as a ceaseless thundering of the word amen. it is not a repetition of amen, because there is no time. it is one amen continuous. shall m

saada "november" 28, 1909. 4-6 p.m. 36("note- you do not come back in any way dazed; it is like going from one room into another. regained normal consciousness completely and immediately) the cry of the 21st aethyr, which is called asp. a mighty wind rolls through all the aethyr; there is a sense of absolute emptiness; no colour, no form, no substance. only now and then there seem as it were, the shadows of great angels, swept along. no sound; there is something very remorseless about the wind, passionless, that is very terrible. in a way, it is nerve-shaking. it seems as if something kept on trying to open behind the wind, and just as it is about to open, the effort is exhausted. the wind is not cold or hot; there is no sense of any kind connected with it. one does not even feel it, for o

d seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! 18 originally, for "understanding" was written "power. choronzon was always using some word that did not represent his thought, because there is no proper link between his thought and speech. note that he never seems able to distinguish between the frater and the scribe, and addresses first one, then the other, in the same sentence. would god that i were dead. f

ALEISTER CROWLEY EQUINOX EQ I 1 2

t illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matte

destroy the whole edifice built up so laboriously in these ten days? 12.15. at panth on. 1/2 dozen marennes, rognons brochette, lait chaud. 116 john st. john is aching all over, cannot get comfortable anyhow; is hungry, and has no appetite; thirsty, and loathes the thought of drinking! he must do something something pretty drastic, or he will find himself in serious trouble of body and mind, the shadows of his soul, that is sick unto death. for "where are now their gods? where is the lord, the lord adonai? 12.35. the beast feels decidedly better; but whether he is more concentrated one may doubt. honestly, he is now so blind that he cannot tell! perhaps a "caf cognac, et cigare" may tune him up to the point of either going back to work, or across paris to the hammam. he will make the exp

ALEISTER CROWLEY EQUINOX EQ I 2 2

e my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery lot

pens far far up the mountain slope, some say not so far from the summit; but take heed! for at this stage there is a great precipice, and those who look round for the hound may perchance stumble and fall- and the foot of that precipice is the valley from which they came. from here all is darkness, and there are no roads to guide the pilgrim, and the sleuth-hound can no more be seen because of the shadows of the night which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; a

ALEISTER CROWLEY EQUINOX EQ I 2 3

vel of poetic imagery. it is a series of hymns in honour of our lady, invariably expressed in melodious verse. the pitfalls of religious verse are bathos and platitude, but these the sincerity of the writer and a certain mastery over poetic expression have enabled him- or her- to avoid. the writer of such verse as the following may be complimented on a very high standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of

ALEISTER CROWLEY EQUINOX EQ I 2

san n a. of the auditory are sounds heard like bells, elephants, thunder, trumpets, sea-shells "the sweet-souled vina" and so on; they are of less importance and are much more common. as one would expect, such forms leave little impress upon the memory. yet they are seductive enough, and i am afraid that the very great majority of mystics live all their lives wandering about in this vain world of shadows and of shells. all this, too, is the pleasant aspect of the affair. here belong the awful shapes of delirium and madness, which obsess and destroy the soul that fails to control and dismiss them. here lives the dweller of the threshold, that concentration 62 into a single symbol of the despair and terror of the universe and of the self. yet on all the paths is he, ready to smite whoso falt

ALEISTER CROWLEY EQUINOX EQ I 3 2

nchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies; horus is my name, and the city of darkness is my house: thoth is on the prow of my bark and i am khephera that giveth light! come unto me! come unto me, i say, for i am he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wings!

ALEISTER CROWLEY EQUINOX EQ I 3 3

until senile decay supervened, and he became a spiritualist. now he is dead, like max nordau_ ed] printed by ballantyne& co, limited, london books of interest to occult students strange houses of sleep. by arthur edward waite. with frontispiece portrait of the author. fcap. 4to, parchment gilt. printed at the ballantyne press. 12s. net. limited edition of 250 copies, signed and numbered. part i. shadows of sacraments; part ii. the hidden sacrament of the holy graal. part iii. the poor brother's mass book: containing a method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit

ALEISTER CROWLEY EQUINOX EQ I 3

oves her mate, the sense. marsyas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said "god is in all" marsyas. in sooth. olympas. why dread the godhood? 16 marsyas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are false shadows of the never-waning moon of love. olympas. what thought is worthy? marsyas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will's arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! o

how the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. even the shadows that arise are things to dreadful to recount! there's no such doom in destiny's harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. 34 destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to thee

ympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! 54 the herb dangerous part iii the poem of hashish the poem of hashish chapter i the longing for infinity those who know how to observe themselves, and who preserve the memory of their impressions, those who, like hoffmann, have known how to construct their spiritual barometer, have sometimes had to note in th

ral world opens out its vast perspective, full of new clarities. a man gratified by this happiness, unfortunately rare and transient, feels himself at once more an artist and more a just man; to say all in a word, a nobler being. but the most singular thing in this exceptional condition of the spirit and of the senses_ which i may without exaggeration call heavenly, if i compare it with the heavy shadows of common and daily existence_ is that it has not been created by any visible or easily definable cause. it is the result of a good hygiene and of a wise regimen? such is the first explanation which 57 suggests itself; but we are obliged to recognise that often this marvel, this prodigy, so to say, produces itself as if it were the effect of a superior and invisible power, of a power exter

t is sympathetic to it, both that which streams in sheets and that which hangs like spangles to points and roughnesses; the candelabra of "salons" the wax candles that people burn in may, the rosy avalanches of sunset. it seems that the miserable chandelier spread a light far too insignificant to quench this insatiable thirst of brilliance. i thought, as i told you, that i was entering a world of shadows, which, moreover, grew gradually thicker, while i dreamt of the polar night and the eternal winter. as to the stage, it was a stage consecrated to the comic muse; that alone was luminous; infinitely small and far off, very far, like a landscape seen through the wrong end of a telescope. i will not tell you that i listened to the actors; you know that that is impossible. from time to time m

ALEISTER CROWLEY EQUINOX EQ I 4 2

d "takes" charley "on his shoulder, and goes dancing from the room, the "boy crowing with delight" curtain. 235 the gnome lantern-light is over the fells when the sun has sunken low; lantern-light and the moorland smells, the rain on the good brown soil. over the moorland we go, we go, through the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen leaves, sliding over the dew, staring up at

na and burn unquenchably in gehenna, but almost never, in the course of the same delirium, shall etna or gehenna witness my torture a second time. second, after the full storm of a vision of intense sublimity has blown past the hasheesh-eater, his next vision is generally of a quiet, relaxing, and recreating nature. he comes down from his clouds or up from his abyss into a middle ground of gentle shadows, where he may rest his eyes from the splendour of the seraphim or the flames of fiends. there is a wise philosophy in this arrangement, for otherwise the soul would soon burn out in the excess of its own oxygen. many a times, it seems to me, has my own thus been saved from extinction. when i woke it was morning- actually morning, and not a hasheesh hallucination. the first emotion that i f

all you want to know "master, what of the lady "the lady? faugh! she went away; the spirits of the earth prevented her from lodging a complaint; she hid her 308 wounded ears under a thick ornament of pearls and gold. it was not bad with her! besides, what is she to you, anyhow, billy-goat "and now, all of ye, clear out, and walk ye all to your rooms with the mantra" finis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight. up soars the moon, and higher still a

a flash, and devour the dawn, i who could bit the moon trail her white limbs for my pleasure through the windy bagnios of the sky "i sit in judgment and condemn, for often i was a sword when truth was a little child, and the breasts of my beauty i gave to worthlessness in the stinking lupanars of treachery and deceit "brothers, like the afterlight of day, i the light of her life consort with the shadows of evening, and i say it softly, 321 gently, ever as spring's flying feet touch with unaccustomed primroses the wood, i say it- she was bad" then the third worm, which came from the woman's heart, turned to the other two, and said "i am her heart. her beautiful, beautiful heart "what do you know of the deeds of the queen who were never in her council chamber "when you were bold, i was perh

ing of serpent and dove. as the trail of the fiery lightnings which gleam in the dark, as the light from the measureless bow of the sevenfold arc, as the fires which glance o'er the face of the treacherous deep, when none but the furies may rest, and the nereids weep- so thy meteor eyes, brightest sirens alluring love's barque. when hid in the wonderful maze of thy whispering hair, alone with the shadows and thee, and away from the glare 325 of the burning and pitiless day, and the pitiless light- thee only beside me, above me the mystical night, no dream so created in darkness was ever more fair. for then was thy touch as the light of a life-giving fire, which kindles, and scorches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the languorou

ALEISTER CROWLEY EQUINOX EQ I 6 2

hapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquariu

its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of

er lies with lover on air's substantial steep. ah! sweeter was september- the amber rain of leaves, the harvest to remember, the load of sunny sheaves. in gardens deeply scented, in orchards heavily hung, love flung away the days demented with lips that curled and clung. 29 ah! sweeter still october, when russet leaves go grey, and sombre lovers and sober make twilight of the day. dark dreams and shadows tenser throb through the vital scroll, man's soul. lift, shake the subtle censer that hides the cruel coal! still sweeter when the bowman his silky shaft of frost lets loose on earth, that no man may linger nor be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god his power;

ld, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists

ALEISTER CROWLEY EQUINOX EQ I 6

r, wisdom to your folly. 9. all that ye do is right, if so be that ye enjoy it. 10. i am come against sorrow, against weariness, against them that seek to enslave you. 19 11. i pour you lustral wine, that giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18

, yet a little above me, the dark man my brother. 60 him i greeted most gladly, and told him of the earthquake. whereat he sighed heavily. brother, quoth i, canst thou now tell me thy name? but he only answered me "it is a pity" and with that i returned to my task, and he guided me therein with his counsel and example. yet in the ark the gloom is fierce; the river without is but twilight, wherein shadows are free; within is darkness itself, and the essence and quintessence of darkness. in this terrific silence i abode for very long; then for an instant that seemed longer than many lives the sun of heaven broke in and smote mine eye, so that i fell backward nigh fainting. but he bade me be of good cheer and return to the task. i obeyed; and behold! again the sun, and behind the sun a glimps

gs ever; and my heart sings ever. now then i had laid aside the pen, and a voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the morning? sleep therefore in peace and in faith: shall he not watch whose eye hath no eyelid, who to this end is appointed? and my heart answered: amen! 65 song come, love awaken! o'er the wild salt sea, shadows strange-shapen whirl themselves and flee as eddying mist, by storm winds overtaken, and sunbeams kissed- the shafts all curled and shaken in shuddering ecstasy! come, love, nor list to tired dreams that twist thy lithe long limbs in fierce abandonment, awake, and learn of me the secret of the sea, whose meaning is the sum of all things blent in fiercest harmony. soft winds are calling on t

ALEX SANDERS THE KING OF THE WITCHES

his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or

t allowed to use such weapons' the master threw back his head and roared with laughter and alex could never really like him again. now that he had an athame of his own he began to take part in the rituals within the circle which gran performed to cure the sickness of neighbours who had petitioned her. then he embarked on the next step ofhis training; he started to make his own copy of the book of shadows, the witchcraft manual 19 containing basic chants, recipes and instructions for various magic rites. almost unaltered over the years, the book. had been copied by every witch in his or her own handwriting so that jf arrested in the era of persecution, one could not implicate another. carefully alex copied every word of his grandmother's tattered volume into an exercise book, and promised h

in the pillow and wait impatiently-i-the sooner the quarrel began, the sooner it would be over. his grandmother wasted no sympathy on him, and told him to think of the good he could do. without letting her neighbours know she was a witch, she worked to cure their ailments, both physical and mental 'if i can help others, why can't i help myself' alex once asked her. he was referred to his book of shadows and told to attend to the basic rules-ask, never command; be grateful for what you get even though it is not exactly what you want. now as it happened, alex for once knew exactly what he wanted. he worked out a series of incantations, and dreamed of a pair of magnificent brown boots. three days later, on his way to school, he saw a splendid second-hand bicycle on sale for fifteen shillings

she found m the old chest. alex begged te have them as mementoes and his mother agreed. aware of the boy's desolation at his grandmother's death, she hoped the sword, the crystal, the brass bowls and the censer would comfort him, but refused to let him keep the iron cauldron-or coal scuttle as she called it. there was nothing else to suggest that gran had been a witch. alex had burnt her book of shadows immediately after her death and had chopped up her broomstick which had been carved with phallic symbols. so much of his life had been spent studying witchcraft with his grandmother that alex was now at a loose end. when he tried to work magic to bring her back, if only for a moment, he met with total failure. there were few occasions for him to be alone, for he shared a bedroom with his t

were few occasions for him to be alone, for he shared a bedroom with his three brothers and there was usually one of them trailing after him. even his clairvoyance deserted him, and he began to thi that it had never really existed but had been projected on him ?y his grandmother. had it all been made up, all she had told him about witchcraft and supernatural powers? he read and reread his book of shadows and decided that no uneducated woman could have written such prose nor expressed such philosophy. as he recovered from his initial grief he began to accept that he was helpless until such times as he could find another witch to work with if there were any still alive. alone he dared not conjure up spirits or call down the power from the moon, knowing that witch law proscribes individual wo

ALEXANDRIAN BOOK OF SHADOWS OCCULT

tual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to le

donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land. so she laid down her garments and her jewels, and was bound, as are al

coveners hand-linked in a semicircle behind him, the hp invokes the horned one. hps bearing a priapus wand then leads the coven in a meeting dance, slowly, to the witches' rune. hp gives each an unlit candle and brings up the rear of the dance. the candles are each lit from the balefire before the outward spiral. when it is done the hps assumes the goddess position saying: hps: dread lord of the shadows, god of life and bringer of death! yet as the knowledge ofthee is death, open wide, i pray thee, the gates through which all must pass. let our dear ones, who have gone before, return this night to make merry with us. and when our time comes, as it must, o thou the comforter, the consoler, the giver of peace and rest, we will enter thy realms gladly and unafraid; for we know that when rest

d the spirits of our departed kin. coveners partake of cakes and wine. dances and games follow closing of circle. great rite if at all possible by high priestess and high priest if no other. merry meet, merry part. notes l there are plenty of published samhain rituals, containing at least some of these elements. this is from what witches do by stewart farrar, fleshed out from lady sheba's book of shadows, as usual. l earth goddess aspect: crone astrological rulers: venus, saturn keys: law principle, solidity,auriel("lord of awe) rules: birth& death, body, growth, nature, stones& metals, material things, caves, chasms, silence, graves, fields, sanguine; sensation; calm, imperturbable virtues: strength, endurance, commitment, responsibility, thoroughness, practicality, wisdom, patience, sens

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

and functions of the etheric body of man assume their rightful place in the thought of the world and as it is realised that the etheric is the most important of the two physical bodies, man will be brought into closer conscious contact with the other evolutions that evolve in etheric matter just as he does in a dense physical body. there are certain large groups of devas, called "the devas of the shadows" or the violet devas, who are closely allied with the evolutionary development of man's etheric body, and who transmit to him solar and planetary radiation. the etheric body of man receives prana in different ways and of different kinds, and all these ways bring him into touch with varying entities. 1. solar prana. this is that vital and magnetic fluid which radiates from the sun, and whic

, plus the individual and distinctive quality of the particular planet concerned. this again repeats the process undergone in the human body. the physical radiations of men differ according to the quality of their physical bodies. so it is with a planet. planetary emanative prana (as in the case of solar prana) is caught up and transmitted via a particular group of devas, called the "devas of the shadows" who are ethereal devas of a slightly violet hue. their bodies are composed of the matter of one or other of the four ethers, and they focalise and concentrate the emanations of the planet, and of all forms upon the planet. they have a specially close connection with human beings owing to the fact of the essential resemblance of their bodily substance to man's etheric substance, and becaus

now being what we might call "discovered, is at this stage characterised by certain things. i might enumerate a few of these facts with exceeding brevity, as follows: a. it is the ether which the violet ray uses as a medium. b. the fourth ether is that whereof the majority of the etheric bodies of men are made. c. the fourth ether is largely the principal sphere of influence of the "devas of the shadows" or those violet devas which are closely concerned with the physical evolution of man. d. it is the etheric sphere within which, at a little later date, the human and the deva evolutions will touch. e. from this fourth etheric sphere the dense physical bodies are created. f. it is the sphere of physical individualisation. only when the animal to be individualised was fully conscious on tha

a) find their group unity on the buddhic plane, and portions of both hierarchies blend and merge so as to form the body of the divine hermaphrodite.24,(110)25 earlier, at certain fixed points, they may temporarily approximate- 192- a treatise on cosmic fire copyright 1998 lucis trust each other. on the buddhic plane definite and permanent alliance may be seen. on this plane also the "devas of the shadows" who are concerned in the building of the planetary scheme, pursue their work, and thus parallel the work done in the three worlds by the lesser builders who work with the etheric body of man. so can the analogies be worked out, for ever this law of resemblance holds good; yet ever must it be remembered that the analogy is of a psychic nature, and demonstrates in work, activity, and qualit

tity, will, under this seventh influence, blaze up and burn out the old, and permit the escape of the life, to newer and better forms. our subject for immediate consideration concerns the deva evolution, and the effect of the incoming ray upon them. the first point to be noted is that this influence at this time affects primarily the devas of the physical plane, the devas of the ethers, or of the shadows, as they are sometimes called, and not, to the same extent, the devas of the astral or mental planes. every ray affects in more or less degree the plane or subplane which is its numerical correspondence; the student should bear this in mind, and should therefore recollect that for all purposes of investigation at this time the seventh ray of ceremonial magic will have a powerful influence:

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nd accepted disciples. the translation gives the sense, and is not literal- 15- the light of the soul copyright 1998 lucis trust "let the one who looks out take care that the window through which he gazes transmits the light of the sun. if he use it in the early dawn (of his endeavor. a. b) let him remember that the orb is not yet risen. the clear cut outlines cannot be perceived, and wraiths and shadows, gloomy spaces and areas full of darkness as yet confuse his vision" at the close of this sentence is found a curious symbol, which conveys to the disciple's mind the thought of "keep silent and reserve your opinion" 8. incorrect knowledge is based upon perception of the form and not upon the state of being. this sutra is somewhat difficult to paraphrase. its significance consists in this:

follows "when the star with five points shines with clarity and no forms are seen within its points, the way is clear. when the triangle encloses naught but light, the path is freed for the passing of the pilgrim. when within the aura of the pilgrim the many forms die out and colours three are seen, then the road is freed from that which might obstruct. when thoughts call not to forms and when no shadows are reflected, the thread provides a way direct from the circle to the center. from that point of rest, no return is possible. the term of necessary experience in the three worlds is at an end. no karma then can draw the freed spirit back to earth for further lessons, or the working out of prior causes. he may, however, continue or resume his work of service in the three worlds, without ev

t sum total of nervous force, called by the hindu, prana. it is controlled by the mind via the brain; it is the vitality which brings into activity the sense-organs and produces the outward-going life of the man; its medium of distribution is the nervous system through certain great distributing centres called plexi, or lotuses. the nerve ganglia known to orthodox medicine, are the reflections or shadows of the more vital plexi. the student will not go far astray if he regards the sum total of prana in the human body as constituting the vital or etheric body. this etheric body is formed entirely of energy currents, and is the substratum of living substance which underlies the dense physical form. one term applied to this energy is the "vital airs" prana is fivefold in its manifestation, th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

t focus or see clearly in any direction. if he looks backward he can see only the fogs and miasmas of the planes of illusion, and fails to be interested. if he looks forward he sees a distant light which attracts him, but he cannot as yet see that which the light reveals. if he looks around, he sees but shifting forms and the cinematograph of the form side of life. if he looks within, he sees the shadows cast by the light, and becomes aware of much impedimenta which must be discarded before the light he sees in the distance can be approached, and then enter within him. then he can know himself as light itself, and walk in that light and transmit it likewise to others. it is perhaps well to remember that the stage of discipleship is in many ways the most difficult part of the entire ladder

ss and limitations, and the undesirable constituents of his own aura burst on his vision. the darkness which is in him is intensified by the light which glimmers faintly from the centre of his being and frequently he despairs of himself and descends into the depths of depression. all mystics bear witness to this and it is a period which must be lived through until the pure light of day drives all shadows and darkness away and little by little the life is brightened and lightened until the sun in the head is shining in all its glory. d. finally, the light in the head is indicative of the finding of the path and there remains then for the man to study and understand the techniques whereby the light is centralized, intensified, entered and eventually becomes that magnetic line (like unto a sp

ng in of energies which but serve to stimulate the undesirable aspects of his life, just as the fertilising of a garden full of weeds will produce a stupendous crop of them, and so crush out the weak and tiny flowers. meditation is dangerous where there is wrong motive, such as desire for personal growth and for spiritual powers, for it produces, under these conditions only a strengthening of the shadows in the vale of illusion and brings to full growth the serpent of pride, lurking in the valley of selfish desire. meditation is dangerous when the desire to serve is lacking. service is another word for the utilisation of soul force for the good of the group. where this impulse is lacking, energy may pour into the bodies, but lacking use and finding no outlet will tend to over-stimulate the

darkness and gloom which are produced by the union of the fires in the early stages. the secret of the master is the discovery that there is no astral plane; he finds that the astral plane is a figment of the imagination and has been created through the uncontrolled use of the creative imagination and the misuse of the magical powers. the work of the hierarchy is primarily to bring to an end the shadows and to dispel the moisture; the aim of the masters is to let in the light of the soul and to show that spirit and matter are the two realities which constitute the units and that it is only in time and in space and through the cyclic misuse of the magical and psychic powers that the astral plane of the great illusion has come into being and is now so real a thing that it is in a certain se

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

ould be seen but that which veiled, and active motion. within the veil was latent thought. the thought reached forth 'behind this veil of maya i stand, a blessed one, but unrevealed. my energy is great, and through my mind i can display the glory of divinity. how can i, therefore, demonstrate this truth? what shall i do? i wander in illusion' the word went forth 'all is illusion, o dweller in the shadows. come forth into the light of day. display the hidden glory of the blessed one, the glory of the one and only. the glory and the truth will rapidly destroy that which has veiled the truth. the prisoner can go free. the rending of the blinding veil, the clear pronouncing of the truth, and practice right will render to the blessed one that golden thread which will provide release from all th

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

of gemini. this is now greatly lessened, owing to the removal of the responsive life from the moon, but the rhythm then set up still remains, producing the same basic illusion. i am talking here in terms of ancient facts and not in terms of reflection, as is now the case. i refer- 208- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust to realities and not to shadows. gemini, as you may now begin to grasp, is related to the etheric body; it is the custodian of conditioning energy and the intermediary, as far as basic essentials are concerned, between soul and body. these are the two allied brothers. in the average person, the etheric vehicle is the transmitter of psychic energy, galvanising and coordinating the dense physical body and permitting, there

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

d the pituitary body. vi "the great one loved himself in others and in all forms. on every hand, he saw objects of his devotion and ever they proved to be himself. into these others he ever poured himself, asking response and never getting it. surely and with certainty the outlines of the forms so loved were lost, grew dim and disappeared. the objects of his love slowly faded out. only a world of shadows, of mist and fog remain. and as he looked upon himself, he said: lord of glamour, that am i, and the angel of bewilderment. naught is clear to me. i love yet all seems wrong! i know that love is right and the spirit of the universe. what then is wrong" curiously enough, it is the potency of this sixth ray force (as it feeds desire) which is responsible for much of the ills and diseases of

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

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

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

d, and lastly growth. healing a centre of violet, orbed by yellow, melts into red. yellow develops and protects. it ensheaths- 500- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the nucleus. when you attain the significance of violet, the laws of health and magnetic alleviation will be no longer sealed. the seal is being loosed by the devas of the shadows; the yellow approaches the violet and the red progresses. the ranks approach and cooperation is possible. in loosening the seal the gateway opens. these three are the great helpers and in their hands lies knowledge for the next generation. approach. the hidden portal an immense cone of fire is seen in the midst of an arid desert. a man stands in front of the scene in an attitude of indecis

ALICE BAILEY THE LABOURS OF HERCULES

istic activity, he loses the precious perceptions that are the mainspring of his being. between these two worlds he is poised in order that he might gain understanding; an understanding that includes the highest and the lowest, the good and the bad, the lofty and the insignificant. this is compassion. the knowledge gained brings disillusionment. peering into human hearts, he perceive; the obscure shadows, and the sediment of strange passions therein. he discovers the base methods by means of which persons of consequence establish their success, the dark spots in the lives of reputable men, the clever ways by which they evade the promptings of conscience. he observes the budding ideas which are frost-bitten at the first temptation. he contemplates the long onward march of the- 76- the labou

l a man are meant, not to punish, but to restore equilibrium in his nature. he who establishes equilibrium in his own life will not he obliged to have it imposed upon him by harsh, bludgeoning circumstance. the scales of libra are easily tipped on either side, but the mid-point on which the balance rests remains unchanged. this is the point of equilibrium, the secure retreat which the fluctuating shadows of earthly upheavals and catastrophes can never menace. it should be pointed out that equilibrium, as here conceived, is a dynamic rather than a static condition. a balanced system of energies would be a more adequate definition; phrased differently, it might be called an ordered arrangement of energies- 77- the labours of hercules directed and controlled by an over-arching will-to-good. t

n their feet and a millstone around their necks. many people cower cravenly when haunted by the harrowing fears of ridicule, failure, the unknown, old age, chance and death. can these fears be eliminated? the experience of hercules suggests that they can be overcome by raising consciousness to a higher point of integration. when a person's life is refocused about a higher purpose, the threatening shadows of fear are pressed back to the periphery of thought. as long as the indeterminate monsters of fear prowl in the twilight of the subconscious, they will have the power to blanch the cheek and turn the heart to ice. a soldier, intent on defeating the enemy, risks life itself. a mother, snatching her child from danger, forgets her own fears. the motorist, hurtling down a highway at breakneck

ARADIA GOSPEL OF THE WITCHES

ty to be especially invoked for such love-making. the one invokingsays that the window is opened, that the moon may shine splendidly on the bed, even as our love isbright and beautiful. and i pray her to give great rapture sfogo to us.the quivering, mysteriously beautiful light of the moon, which seems to cast a spirit of intelligence oremotion over silent nature, and dimly half awaken it raising shadows into thoughts and causingevery tree and rock to assume the semblance of a living form, but one which, while shimmering andbreathing, still sleeps in a dream could not escape the greeks, and they expressed it as dianaembracing endymion. but as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hi

BEHOLDERS OF NIGHT

the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the

BLACK WITCHCRAFT

skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge and his mother lilith-az, does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull c

l w. ford book of the witch moon by michael w. ford liber hvhi: a grimoire of the qlippoth and infernal sorcery by michael w. ford liber satangelica by nathaniel j. harris (privately circulated) witcha: a book of cunning by nathaniel j. harris (mandrake of oxford 2004) ecstasies: deciphering the witches sabbath by carlo ginzburg the sufis by idries shah secret societies by idries shah the book of shadows by gerald gardner michael w. ford is the magister of the order of phosphorus, a closed order of solitary initiates and the black order of the dragon, the inner guild based around yatukivah persian and chaos sorcery. he is the author of luciferian witchcraft: which contains 12 different grimoires including the left hand path tantric grimoire, adamu, a forbidden book of sexual magick, goetic

BLAVATSKY H P ANTHROPOGENESIS

ted god of snows and hurricanes, who loved to slumber heavily on the chain of mount riphaeus, was neither an ideal country, as surmised by the mythologists, nor yet a land in the neighbourhood of scythia and the danube* it was a real continent, a bona-fide land which knew no winter in those early days, nor have its sorry remains more than one night and day during the year, even now. the nocturnal shadows never fall upon it, said the greeks; for it is the land of the gods, the favourite abode of apollo, the god of light, and its inhabitants are his beloved priests and servants. this may be regarded as poetised fiction now; but it was poetised truth then. iii. the third continent, we propose to call "lemuria" the name is an invention, or an idea, of mr. p. l. sclater, who asserted, between 1

sfemales will they be. lords of the flame also" 13. they went each on his allotted land: seven of them each on his lot. the lords of the flame remain behind. they would not go, they would not create[[vol. 2, page] 17 the slokas of "dzyan" iv. 14. the seven hosts, the "will-born lords" propelled by the spirit of life-giving, separate men from themselves, each on his own zone. 15. seven times seven shadows of future men were born, each of his own colour and kind. each inferior to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that b

second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman. 23. the self-born were the chhayas: the shadows from the bodies of the sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for rebirth, came down, they saw the vile forms of the first third "we can choose" said the lords "we have wisdom" some entered the chhaya. some projected the spark. some deferred till the fourth. from their own rupa they filled the kama. those who entered became arhats. those who received but a

elped soma against that ancient personification of ritualistic worship (brahmanaspati, the lord of the brahmans, now become "jupiter-jehovah) as satan, the "enemy of god[[vol. 2, page] 46 the secret doctrine. does not remove the seeming difficulty, in view of modern hypotheses, of the teaching, which shows these progenitors or ancestors creating the first human adams out of their sides: as astral shadows. and though it is an improvement on adam's rib, still geological and climatic difficulties will be brought forward. such, however, is the teaching of occultism (c) man's organism was adapted in every race to its surroundings. the first root-race was as ethereal as ours is material. the progeny of the seven creators, who evolved the seven primordial adams* surely required no purified gases

all these hebrew elohim, sparks, and cherubs are identical with the devas, rishis and the fires and flames, the rudras and the forty-nine agnis of the ancient aryas, is sufficiently proven by and in the kabala[[footnote(s* zohar iii, 290a, quoted in isaac myer's qabbalah, p. 387[[vol. 2, page] 86 the secret doctrine. stanza iv. creation of the first races (14) creation of men (15) they are empty shadows (16) the creators are perplexed how to create a thinking man (17) what is needed for the formation of a perfect man. 14. the seven hosts, the "will (or mind)-born" lords, propelled by the spirit of life-giving (fohat, separate men from themselves, each on his own zone (a (a) they threw off their "shadows" or astral bodies- if such an ethereal being as a "lunar spirit" may be supposed to re

BLAVATSKY H P COSMOGENESIS

pularity of the author's name, who, hardly glancing at its contents, fasten like lethal bacilli on the weakest points of the body- i have nothing to say. nor shall i condescend to notice those crack-brained slanderers- fortunately very few in number- who, hoping to attract public attention by throwing discredit on every writer whose name is better known than their own, foam and bark at their very shadows. these, having first maintained for years that the doctrines taught in the theosophist, and which culminated in "esoteric buddhism" had been all invented by the present writer, have finally turned round, and denounced "isis unveiled" and the rest as a plagiarism from eliphas levi, paracelsus, and, mirabile[[vol. 1, page] xlvi introductory. dictu, buddhism and brahmanism) as well charge ren

untrained eye of the savage, a painting is at first an unmeaning confusion of streaks and daubs of color, while an educated eye sees instantly a face or a landscape. nothing is permanent except the one hidden absolute existence which contains in itself the noumena of all realities. the existences belonging to every plane of being, up to the highest dhyan-chohans, are, in degree, of the nature of shadows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself. whatever reality things possess must be looked for in them[[footnote(s* see wassilief on buddhism, pp. 97-950[[vol. 1, page] 40 the secret doctrine. before or after they have passed like a flash through t

ise any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness. whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. as we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities, and the upward progress of the ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached "reality" but only when we shall have reached the absolute consciousness, and blended our own with it, shall we be free from the delusions produced by maya- stanza i- continued. 5. darkness alone filled the boundless all (a, for

n rosenkranz. according to the tenets of eastern occultism, darkness is the one true actuality, the basis and the root of light, without which the latter could never manifest itself, nor even exist. light is matter, and darkness pure spirit. darkness, in its radical, metaphysical basis, is subjective and absolute light; while the latter in all its seeming effulgence and glory, is merely a mass of shadows, as it can never be eternal, and is simply an illusion, or maya. even in the mind-baffling and science-harassing genesis, light is created out of darkness "and darkness was upon the face of the deep (ch. i. v. 2- and not vice versa "in him (in darkness) was life; and the life was the light of men (john i. 4. a day may come when the eyes of men will be opened; and then they may comprehend b

most ethereal, filmy, and rudimentary forms, in order to clothe themselves in, and assimilate, the nature of the newly formed chain. they are those who first reach the human form (if there can be any form in the realm of the almost subjective) on globe a in the first round. it is they, therefore, who lead and represent the human element during the second and third rounds, and finally evolve their shadows at the beginning of the fourth round for the second class, or those who come behind them. 2. those monads that are the first to reach the human stage during the three and a half rounds, and to become men[[footnote(s* we are forced to use here the misleading word "men" and this is a clear proof of how little any european language is adapted to express these subtle distinctions. it stands to

BLUE EQUINOX

ow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the

61, 63, k.t.l. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye that existence is pure joy; that all the sorrows are but shadows; they pass and are done; but there is that which remains. for this doctrine shall comfort many. also there is this word .they shall rejoice, our chosen; who sorroweth is not of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us. indeed in all ways thou mayest expound the joy of our law, nay, for thou shalt overflow with the joy thereof, and have no n

7 this lesson is confirmed. the wise ones tarry not. that is to say, they do not allow pleasure to interfere with business. 29. the wise ones heed not the sweet-tongued voices of illusion. the wise ones heed not. they listen to them, but do not necessarily attach importance to what they say. 30. seek for him who is to give thee birth, in the hall of wisdom, the hall which lies beyond, wherein all shadows are unknown, and where the light of truth shines with unfading glory. this apparently means that the only reliable guru is one who has attained the grade of magister templi. for the attainments of this grade consult the equinox, vol. i, no. 5, supplement, etc. 31. that which is uncreate abides in thee, disciple, as it abides in that hall. if thou would.st reach it and blend the two, thou m

ervants unto the path of liberation? one is compelled to remark a certain flavour of sentimentality in the exposition of the .heart doctrine. perhaps due to the increasing age and weight of the authoress. the real reason of the compassion (so-called) of the master is a perfectly practical and sensible one. it has nothing to do with the beautiful verses .it is only the sorrows of others cast their shadows over me. the master has learnt the first noble truth .everything is sorrow. and he has learnt that there is no such thing as separate existence. existence is one. he knows these things as facts, just as he knows that two and two make four. consequently, although he has found the way of escape for that fraction of consciousness which he once called .i. and although he the equinox 36 knows t

proud seclusion and apart from men; believe thou not that life on roots and plants, that thirst assuaged with snow from the great range.believe thou not, o devotee, that this will lead thee to the goal of final liberation. 30. think not that breaking bone, that rending flesh and muscle, unites thee to thy .silent self. think not, that when the sins of thy gross form are conquered, o victim of thy shadows, thy duty is accomplished by nature and by man. once again the ascetic life is forbidden. it is moreover shown to be a delusion that the ascetic life assists liberation. the ascetic thinks that by reducing himself to the condition of a vegetable he is advanced upon the path of evolution. it is not so. minerals have no inherent power of motion save intramolecularly. plants grow and move, th

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

dy of religion and magick, gardner felt that what he found as the remains of witchcraft was incomplete and, in places, inaccurate. for millenia the old religion had been a purely oral tradition. it was not until the persecutions, with the separating of covens and the resultant loss of intercommunication, that anything was put into writing. at that time, when the witches were having to meet in the shadows, the rituals were finally written down in what became known as the book of shadows. the book was then copied and recopied as it passed, over the years, from coven leader to coven leader. it was only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then

uld creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then became known as "gardnerian witchcraft. in recent years there have been many wild and wonderful theories and accusations advanced, from "gardner made up the whole thing" to "he commissioned aleister crowley to write the book of shadows for him. such charges scarcely bear the dignity of a response, but details of gardner's preparatory work can be found in stewart farrar's books: what witches do and eight sabbats for witches. however, whatever one's feelings about gardner, whatever one's belief in the wicca's origins, all present-day witches and would-be witches owe him a tremendous debt of gratitude for having had the cou

down; all was passed on by word of mouth. but with the start of the persecutions witches and covens had to go into hiding and, consequently, started to lose touch with one another. so that the rituals covendom 56/ buckland's complete book of witchcraft would not be lost, the witches began to write them down. not everything; just the basic rituals. since they were having to meet in secret "in the shadows, as it were the book in which the rites were kept became known as "the book of shadows. it is still called that today. it used to be that there was just one such book for each coven. individual coven members might also keep a book in which they kept notes on their own specialty (e.g. herbal lore; astrology; healing) but there was only the one book which contained all the rituals and that w

y kept notes on their own specialty (e.g. herbal lore; astrology; healing) but there was only the one book which contained all the rituals and that would be in the safe-keeping of the priest or priestess. this was obviously done so that there would be less chance of the book being discovered by those antagonistic to the craft. in recent years it has become common for all witches to have a book of shadows, with everything contained therein. you should start your own book, then. it is possible to buy blank-paged books in stationery and office-supply stores and these are fine. some traditions hold that the book must have a black cover; others say green; others brown. again, it is up to you. many witches like to make their own book from scratch, using parchment for the pages and binding the fi

hat is all right too. your book should reflect you. one point worth bearing in mind the book is to be used; the rituals to be read in the circle. don't make the writing so elaborate that, in the flickering candlelight, you can't read what is written! as you come to the different rituals in this workbook, copy them into your own book. by the time you've worked through this entire book your book of shadows will be complete. consecration of tools the tools you have made plus any jewelry you might make carry a variety of vibrations. before using your tools, therefore, it is necessary to ritually cleanse them and to dedicate them to the work you will be using them for. this is done through a "sprinkling and censing. when you charge your salt and then mix it with the water, it becomes, in essenc

BUDGE E

he tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge

ebtit, mathi, and remit, these, as their names testify, were professional mourners. 24. the god heru-kheti, followed by p. 54 the hennu, standard, i.e, the hawk of seker upon a standard. 25, 26. the gods meh-maat and neter-neferu. the text which refers to the above reads "those who are in this picture in the tuat have the flesh of their own bodies, and their souls speak p. 55 over them, and their shadows are united unto them, and after this great god hath addressed them, they speak to him, and they say words of praise to him, and they weep after he hath passed them by. the work which is theirs in amentet is to take vengeance upon the seba fiend of ra, to make nu to come into being, to make hap (i.e, the nile) to flow, and when click to view third hour. lower register. gods nos. 1-6. he hat

the house of tet praise this great god, and when this great god hath sent forth words to them, they come to life, for when he hath called to them and hath sent forth his words to them [they have] their water, and they receive their due (literally, heads) in addition to the utterance of his mouth. the work which they have to do in ament is to hew and to hack souls in pieces, and set restraint upon shadows, and to destroy such doomed beings as have their being in their place of destruction which blazeth with p. 60 fire. they send forth flames and they cause fires to spring up, and the enemies are as those who have their knives over (or, on) their heads. they wail and they lament when this great god hath passed them by. the name of the warder of this field is khetra. whosoever knoweth this sh

these reads: click to view (left) aaui-f-em-kha-nef (center) nerta (right) khnem-renit. p. 245 click to view reset-afu. au-en-aaui-f. mer-en-aaui-f. apt-taui. click to view hepa. mesekhti. maa. tua-heru. p. 246 [paragraph continues "those who are in this picture doth this great god call by their names [saying-'my hidden appearances and my secret radiance cause your life, o ye who advance to your shadows, who are free to move or are shrouded in respect of the arms by the form in his holy places, whose breaths are of the utterances of my mouth, which giveth life and ye speak therewith, whose offerings are on my boat whereon your souls live, ye who have water at the source) of nu wherein the dwellers in the tuat wash with shouts of joy, perform that which it is your right to do, and let your

ddess with a human head, who holds in her hands a large knife, and pours fire into it from her mouth. click to view the pit of fire, hat-nekenit. 5. a pit similar to the above, wherein "the souls" are being consumed; the name of the pit is hat-nekenit, and it is presided over by a goddess as in no. 4. p. 251 click to view the pit of fire, hat-nemmat-set. 6. a similar pit, wherein "the shades (or, shadows" are being consumed; the name of the pit is hat-nemmat-set, and it is presided over by a goddess as in no. 4. click to view the pit of fire, hat-sefu-s. 7. a similar pit, wherein "the heads" are being consumed; the name of the pit is hat-sefu-s, and it is presided over by a goddess as in no. 4. 8. a very large pit, with a vaulted roof, filled with fire, in which are immersed, head downward

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s, although the fires of the lughnassadh (the first corn harvest) continued in remote areas until well into the late nineteenth century and are being revived by pagans as community celebrations, especially in the usa. the secret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter [insert pic p018- witchcraft in modern times seite 8 wicca01.txt by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and

spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in

ild into the ritual a proviso that this happening should be right for that person as well as for yourself. modern witchcraft is all too aware of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear

rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other an ongoing working almanac in which you note moon phases for the month. if you are working in a group that includes someone with a mathematical bent, they can calculate and note here the times of the day at which particular planets and angels hold sway (see the tables on pages 235 and 239 for methods of calculation

e here the times of the day at which particular planets and angels hold sway (see the tables on pages 235 and 239 for methods of calculation. you can also note the phases of the moon. i seite 12 wicca01.txt find a diary section of a filofax serves well, but if this information is kept on computer, then copies can be printed out if required for other members. some covens keep a single main book of shadows in a safe place. from this, members- especially new ones- can copy rituals and magical lore in their own smaller books of shadows, which can then be handed down in future times to any member of their family who shows an interest in such matters as they reach adulthood. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows o

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ons of magic power that effectively displaced the more labor-intensive charms and hands of the conjure practitioners [46] in the cities, christian ministers and religious practitioners sometimes doubled as proprietors of magic and occult businesses. most mainstream christian denominations distanced themselves from the surfeit of supernatural merchandisers and spiritual shops that sprang up in the shadows of urban black churches in the early twentieth century. on occasion, however, magic entrepreneurs were able to form unusual alliances with members of the churches. in one instance, officers in one of the more conservative black protestant denominations found themselves playing host to a popular conjurer-magician during a time of severe fiscal crisis. in 1927 members of mount zion african m

rvations on the practice of conjuring in georgia" journal of american folklore 14 (1901: 177. 20. j. e. mcteer, high sheriff of the lowcountry, ed. kent nickerson (beaufort, s.c: beaufort book, 1970, p. 21; john michael vlach, the afro-american tradition in decorative arts (cleveland: cleveland museum of art, 1978, p. 42, 227.43; brown, my southern home, p. 71; georgia writers' project, drums and shadows: survival studies among the georgia coastal negroes (athens: university of georgia press, 1940, pp. 24, 65; leonora herron and alice bacon "conjuring and conjure doctors (1895, in mother wit from the laughing barrel: readings in the interpretation of afro-american folklore, ed. alan dundes (jackson: university press of mississippi, 1972, p. 362 [in waters, strange ways, pp. 227.29 and 235

brown "conjure/doctors: an exploration of a black discourse in america, antebellum to 1940" folklore forum 23, nos. 1.2 (1990: 20\ 166\ 44. clifton johnson, ed, god struck me dead: religious conversion experiences and autobiographies of ex-slaves (philadelphia: pilgrim press, 1969, p. 127; rawick, american slave, south carolina narratives vol. 3, pt. 4, p. 252; georgia writers' project, drums and shadows, p. 25; rawick, american slave, mississippi narratives vol. 7, p. 142 and georgia narratives vol. 12, p. 18. chapter 2 "africa was a land a' magic power since de beginnin' a history" 1. paul edwards, ed, equiano's travels: his autobiography; the interesting narrative of the life of olaudah equiano or gustavus vassa the african (london: heinemann, 1980, p. 121. born in 1745 in what is prese

ld predominate within particular slave societies in the new world, ethnic distinctions were blurred over time as indigenous african american cultures developed. see melville herskovits, the myth of the negro past (boston: beacon press, 1958; robert farris thompson, flash of the spirit: african and afro-american art and philosophy (new york: vintage books, 1983; georgia writers' project, drums and shadows: survival studies among the georgia coastal negroes (athens: university of georgia press, 1940, pp. 195. 249. maude southwell wahlman, signs and symbols: african images in african-american quilts (new york: studio books, 1993; suzanne preston blier, african vodun: art, psychology, and power (chicago: university of chicago press, 1995. geoffrey parrinder, west african religion: a study of t

arr, philip d. morgan\ 174\ and jean russo (chapel hill: university of north carolina press, 1988; marvin l. michael kay and lorin lee cary, slavery in north carolina, 1748.1775 (chapel hill: university of north carolina press, 1995, pp. 24.25. 39. edward warren, a doctor's experiences on three continents (baltimore: cushings and bailey press, 1885, p. 200. 40. georgia writers' project, drums and shadows, p. 25. on african-based ritualism in black american conjure see owen "among the voodoos" p. 238; eugene genovese, roll, jordan, roll: the world the slaves made (new york: vintage books, 1976, p. 223; george brandon "sacrificial practices" in africanisms in american culture, ed. joseph holloway (bloomington: indiana university press, 1990; tallant, voodoo in new orleans, p. 33. on black su

CHRONOLOGIA RORISPERGIUS

es the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the white goddess by r. graves. 1949 gardnerian book of shadows 1953 grand lodge of the state of israel was constituted. 1957 l'art magique andre breton 1958 franz bardon dies 1961 a history of the jews in christian spain v.1 yitzchak baer links radical joachimite spiritual spanish franciscans with jewish mysticism in thirteenth-century spain 1971 73 henry corbin mundus imaginalis 1974 julius evola dies 1976 j. t. milik, ed. and trans, the books of eno

COLLIER IRENE CHINESE MYTHOLOGY

re her. to cheng s surprise, the chi-lin bowed its head and dropped a piece of jade from its mouth at the woman s feet. when the creature spoke, its voice was like a clear, soft, faraway monastery bell. the chi-lin told cheng that soon she would bear a son who would be a great ruler, but one without subjects, a king without a throne. then the unicorn bowed gracefully and disappeared back into the shadows of the trees. carefully, cheng picked up the piece of jade. the chilin s message puzzled her, and the lustrous jade seemed to hold deep secrets below its cloudy surface. the stone felt naturally cold, yet warmed up quickly in the palm of her hand. the jade appeared dense and cloudy, yet the longer she looked at it, the clearer and more transparent it seemed. jade was harder than the bronze

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the world in this century can only happen if we see life in terms of the leaders and the led. if we do that, a tiny few can control the world. and they have. until now. sources 1 carroll quigley, the anglo-american establishment, pl90 2 phyllis schafly and chester ward, rear admiral vsn (ret, kissinger on the couch (arlington house, new rochelle, new york, 1975) p146,149-150 3 james perloff, the shadows of power: the council on foreign relations and the american decline (appleton, wl, western islands, usa, 1988) 4 the special house committee to investigate tax exempt foundations, which reported in 1954. the ford family has long lost control of the ford foundation. it is "ford" in name only today, and it is controlled by the rockefellers, who are controlled by? 5 revealed by dodd in an int

nations. the un charter was officially accepted by representatives of fifty countries at a meeting in san francisco on june 26th 1945. but that was only the public culmination of years of behind-thescenes manoeuvring by the council on foreign relations, which controlled the administration of franklin d. roosevelt. the writer, james perloff, revealed the background to the un in his 1988 book, the shadows of power: the council on foreign relations and the american decline "in january 1943, the secretary of state, cordell hull, formed a steering committee composed of himself, leo pasvolsky, isaiah bowman, sumner welles, norman davis, and morton taylor. all these men- with the exception of hull- were in the cfr. later known as the informal agenda group, they drafted the original proposal for

ot believe that the collapse of one and the takeover of the other in 1995 was an accident. the idea that one trader in the far east, nick leeson, could be given enough power to destroy barings is ridiculous. i believe the bank of england was involved in the collapse. and the bank of england is a tool of the global elite. 10 all of this information comes from the riia annual report, 1993-94 11 the shadows of power: the council on foreign relations and the american decline, p71 12 quoted in the world order, our secret rulers, p2 13 walter isaacson and evan thomas, the wise men: six friends and the world they made- acheson, bohlen, harriman, kennan, lovett, mccloy (simon and schuster, new york, 1986) pl22, 305 14 quoted by j. anthony lukas in "the council on foreign relations: is it a club? s

ia that 'elected' politicians are the global decision makers. if we don't accept that illusion, we start to ask questions about who does, therefore, control events. the media report the world as if politicians are at the top of the pyramid, when they are only the puppets, trigger-pullers, and mouthpieces for those who are really at the top. as a result, those who control our lives can stay in the shadows while those who only appear to be in power are constantly in the spotlight. the diversion is brilliantly orchestrated. it is vital for those of us who live in the 'democracies' to realise that we do, in truth, live in a one party state. when we appreciate that, we will stop looking to politicians to tell us what to do and start thinking and acting for ourselves. we will stop believing that

recently on the other side of the microphone and notebook, i believe the two least knowledgeable and streetwise professions- in general- are journalism and politics. as i suggested earlier, they are two aspects of the same illusion. the politicians act as if they rule the world and the media report events as if politicians are the global decision makers. thus, the real controllers can stay in the shadows, unreported and unidentified. there are exceptions when you meet a very bright journalist who can see behind the facades. they know they are imprisoned within a media structure which severely limits what they can say and do. but they take every opportunity to get across as much information as they can. i have met a few of those people and they are a joy to talk to. if only that were true o

DAVID ICKE CHILDREN OF THE MATRIX

firm many times (according to sitchin's translations) that the commander of the mission enlil was alarmed at the rapid expansion of human numbers and it is even suggested that one major geological catastrophe was manufactured by the anunnaki to dramatically reduce the population (just as the illuminati seek to do today with war, famine, and disease. the decision by the anunnaki to withdraw to the shadows could even have involved an outside intervention of some kind because it is clear that there are many extraterrestrial groups with varying agendas at work who find this planet of great interest. whatever the cause, the anunnaki went underground, literally and symbolically, and used certain hybrid bloodlines to do their dirty work in the human arena. the "divine right of kings (and presiden

the zulu shaman credo mutwa presents of the shape-shifting reptilians.3 the serpent "sea" or "fish" gods of sumer and babylon were said to be able to change shape and look human whenever they chose. another version of shape-shifting are the so-called "men in black" who appear and disappear according to witnesses. the story of jekyl and hyde is also symbolic of shape-shifting. the children of the shadows ancient tablets, alleged to come from beneath a mayan temple in mexico, describe the reptilians and their ability to shape-shift. these accounts correlate remarkably with modern experience and reports. they are known as the emerald tablets of thoth, who was a deity of the egyptians. it is claimed that they date back 36,000 years and were written by thoth, an "atlantean priest-king" who, it

f thoth-the-atlantean (source books, nashville, tennessee. however, you don't have to accept all the details of that story to appreciate the synchronicity between what these tablets say and what is now being uncovered. the following is the relevant section in the tablets to the subjects we are discussing. 134 children of the matrix "speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the coming of the children of shadows. out of the great deep were they called by the wisdom of earth-man, called for the purpose of gaining great power "far in the past before atlantis existed, men there were who delved into darkness, using dark magic, calling up beings from the great deep below us. forth came they into this cycle, formless were they, of another vibration, existi

came they into this cycle, formless were they, of another vibration, existing unseen by the children of earth-men. only through blood could they form being, only through man could they live in the world "in ages past were they conquered by the masters, driven below to the place whence they came. but some there were who remained, hidden in spaces and planes unknown to man. live they in atlantis as shadows, but at times they appeared among men. aye, when the blood was offered, forth came they to dwell among men "in the form of man moved they amongst us, but only to sight, were they as are men. serpent-headed when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, t

st us, but only to sight, were they as are men. serpent-headed when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place "but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a

DAVID ICKE THE BIGGEST SECRET

e. some of these bloodlines can be named. thebritish house of windsor is one of them, so are the rothschilds, the european royaltyand aristocracy, the rockefellers, and the rest of the so-called eastern establishment ofthe united states which produces the american presidents, business leaders, bankersand administrators. but at the very top, the cabal which controls the human raceoperates from the shadows outside the public domain. any group which is soimbalanced as to covet the complete control of the planet will be warring within itselfas different factions seek the ultimate control. this is certainly true of the brotherhood.there is tremendous internal strife, conflict and competition. one researcher describedthem as a gang of bank robbers who all agree on the job, but then argue over ho

ration for peace made the world open to the main reasonthe brotherhood had created the war -the formation of the united nations. problem-reaction-solution (see figure 22. the charter for the united nations, the global body thebrotherhood so badly wanted, was written by a committee of the council on foreignrelations. the writer, james perloff, revealed the background to the un in his 1988 book,the shadows of power: the council on foreign relations and the american decline:in january 1943, the secretary of state, cordell hull, formed a steering committeecomposed of himself, leo pasvolsky, isaiah bowman, sumner welles, norman davis, andmorton t aylor. all these men- with the exception of hull- were in the cfr. later known as235the informal agenda group, they drafted the original proposal of t

s in the top 13 illuminati bloodlines, p 100.22the churchills, independent t elevision, may 1995.23quoted by a. h. m ramsey in the nameless war (omni publications, london, 1952).24congressional record, 76th congress, volume 84, no 82, pp 6597-6604.25jim keith, casebook on alternative 3 (illuminet press, lilburn, usa, 1994, p 25.26the curse of canaan, p 54.27ibid.28ibid.29ibid.30james perloff, the shadows of power: the council on foreign relations and the americandecline, p 71.238chapter twelvethe black sunso many of the strands of history related in this book can be found in the beliefs ofadolf hitler and the nazis. this is no surprise because the nazi party was the creationof a network of secret societies which had access to the underground stream ofknowledge that carries the true, or tru

use they makefar more money from clearing mines than they do making them. a mine costs about 30to produce, but at least 3,000 to clear. clearing all the mines around the world isestimated at 330 billion. no, the landmine manufacturers like honeywell were notagainst dianas campaign, they loved it for their own reasons. but what she showed veryclearly was the power she had to take an issue from the shadows and hurl it into thepublic arena. the question could well have been: what will she do next. and whatwas it that diana had to reveal, as she told my contact, that would shake the world?henry kissinger, one of the greatest brotherhood manipulators of the 20th century, metdiana a number of times and sickeningly attended her funeral. he said in an interviewafter her death that: she was politic

nated by the male, it is a world dominated by extremes of maleand female. i am not talking men and women here, i mean male and female energywhich can be expressed by both men or women. for instance, the brotherhoodmanipulators like henry kissinger never see a gun fired in anger. they are not out therephysically fighting (male energy) in the wars they engineer. they are manipulatingevents from the shadows and behind our backs, a trait of the negative female energy andsymbolised by the story of the trojan horse. the female energy is also the creativeforce and you can create negatively or positively. the brotherhood are highlymalevolent, but very creative. for this reason, in esoteric law and symbolism, thefemale energy (diana, semiramis, isis, barati, britannia) is given different names for

DEITUS

in repressed individuals who have experimented casually with the occult have had horrific experiences and, abandoning further experimentation, fled to the nearest church to seek forgiveness for their sins. the demons they encountered were the product of their own repressed emotions and fears of the unknown. if faced, with courage and fortitude, the demons would have vanished and become once again shadows. the satanist has no need for ouija boards or spirit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the aby

DEMONIC BIBLE

hates in others is what he hates most in himself. what he fears in others is what he fears most in himself. what he loves in others is what he most wants to possess. how he treats his fellow man is a reflection of his true feeling towards his own consciousness. those who worship "god" are fools, for they deny the reality of the one which exists within them. those who fear "god" are frightened of shadows for there is nothing beyond consciousness. descartes said "i think therefore i am" but what is thought? why should man give more credit to the pound of organic matter he calls his "brain" than he does to rock or dirt? can matter or energy produce consciousness? can nerve cells within the brain "think" any more than stones upon the ground? if this were true, then man would be nothing more t

alism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grimoire of abramelin the mage, the clavicula solomonis, the book of shadows, and the necronomicon are among the many books transcribed from the dread pages of the demonic bible. the demonic bible was shown to the magician john dee. dee translated eighteen of the "demonic" keys from the strange demonic language in which the demonic bible is written. when dee translated his keys from the demonic bible he named them the enochian keys. they are not, as is commonly bel

DIABOLUS

any questions and challenges; it is up to the individual to answer these by action and balanced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never

e put him, naked as he was behind satan so that the women should see him, desire him and ask satan for him. the women lifted their hands up towards satan and said: satan, our father, give us the god narseh as a gift. the original union of az and satan came from the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken for any reason. numerous demons and shadows tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall affli

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral and the physical. bon: the shamanic religion of tibet before the coming of buddhism, which officially supplanted it. in fact many bon beliefs and practices were absorbed into tibetan buddhism, giving it a unique, magickal character. book of shadows: a collection of rituals, prayers, charms, and other magickal information compiled by a witch (q.v) or group of witches. it varies from coven (q.v) to coven. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded

orc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west and of elemental water. in the tradition of christian mysticism, gabriel is the "heavenly herald. the archangel of the annunciation, he who didst bring blessed tidings to our blessed lady, mary, the mother of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of modern wicca (q.v) a combination of neo-paganism and high ceremonial magick, much of which was "shortened" and incorrectly abbreviated from the perspective of modern magicians. gardner, gerald b: the founder of the gardnarian tradition of wicca (q.v. his book in 1954 entitled witchcraft today, was the first book about witchcra

DION FORTUNE MYSTICAL QABALA

ctualities; he will make no attempt to translate them into terms of a higher plane and learn what they really represent. he will have made himself a dwelling in the sphere of illusion, and he will be deluded by the phantasms of his own unconscious projection. if he were able to function in terms of chesed, he would perceive the underlying archetypal ideas of which these magical images are but the shadows and symbolic representations. he then becomes a master in mystical qabala page 112 the treasure-house of images instead of being hallucinated by them. he can use the images as a mathematician uses algebraic symbols. he works magic as an initiated adept and not as a magician. 12. the mystic functioning in the christ-centre of tiphareth, if he lacks the keys of chesed, will also be hallucina

DION FORTUNE PSYCHIC SELF DEFENSE

ting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces we had been using (we were trying to condense them into sensible images) when we came back, nothing had been disturbed in the flat; but the temple door was wide open, the furniture disarranged, and some of the symbols flung about the room. we restored order, and then observed that semi-materialised beings were marching round

papers not so long ago of a man who committed suicide because a doctor told him that he had organic heart disease and ought not to marry the girl he was engaged to. at the post-mortem it was found that there was nothing whatever the matter with his heart. imagine the feelings of the doctor who had given this rash diagnosis. a person already upset by a psychic attack will be in a state to jump at shadows. he must be handled very discreetly. be very chary of announcing your suspicions until they are conclusively verified. when all is said and done, the main object is a cure, not an explanation. it is of little value to your patient to fix the blame unless the matter can be cleared up. he is considerably worse off if his suspicions are turned towards some person in his environment from whom

DONALDTYSON CORONZON

d seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length to dare, but that to keep silence he should never learn. o thou that art so ready to speak, so slow to watch, thou art delivered over

DONALDTYSON GHOSTS

anyone close to you die, you will probably have experienced extremely vivid dreams in which you are talking with that person. the being in these dreams is not your departed friend or relative, but an astral spirit. such spirits can appear both in dreams and in our waking reality when the proper conditions exist. are ghosts dangerous? usually not. in their most common manifestation they are merely shadows or images without physical substance. on the other hand, if an astral spirit decides to haunt an individual person rather than a particular place, they can become very distracting. this is especially true if the pseudo-ghost takes on physical substance and is able to touch the person being haunted. the touch of a ghost is chilly. it draws heat from the surface of the body, and if it persis

DONALDTYSON WEREWOLF

within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain times and under certain conditions, the astral world overlaps and projects into the physical world. it is possible for astral travelers, either in human or animal form, to interact with ordinary human consciousness, allowing the astral traveler to be seen just as clearly as though he or she was physically present. so, if on so

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

r the passages quoted see col. 26, l. 22; col. 27, l. 5; and col. 28, l. 20; col. 29, l. 6] p. ci next: the abode of the blessed. the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (10 of 10 [8/10/2001 11:23:38 am] sacred texts egypt index previous next the abode of the blessed. the egyptian heaven. the gods of the egyptians dwelt in a heaven with their ka's, and khu's, and shadows, and there they received the blessed dead to dwell with them. this heaven was situated in the sky, which the egyptians believed to be like an iron ceiling, either flat or vaulted, and to correspond in extent and shape with the earth beneath it. this ceiling was rectangular, and was supported at each corner by a pillar; in this idea, we have, as m. maspero has observed, a survival of the ro

ELLIS LOW TWELVE 1907

le than the others. it might be that the sentinel at that point could be stolen upon and despatched so suddenly that he would have no chance to warn the others. we could dash through the opening thus gained and be in the camp in a twinkling. we used two hours in our stealthy advance, and then, as agreed upon beforehand, halted until notice was received from the scouts, who were near the enemy. no shadows could have moved more noislessly than we. every man of us had been trained in this species of woodcraft, and knew that a careless step, the knocking loose of a small stone even, a word spoken in an undertone, or the rattle of a weapon might give the alarm and bring our whole scheme to naught. lieutenant smith and i were crouching beside a huge rock, slightly farther along than the rest of

EMPERORS NEW RELIGION CHURCH OF SATAN

tacle to being a satanist per the church of satan s requirements lies in the readers potential unwillingness to accept the label satanist. this conclusion is supported by blanche barton s welcoming statement on the official church of satan web page, where she explains that: the philosophy really isn t that esoteric and doesn t take much pondering to understand. but it s that looming figure in the shadows, that majestic silhouette of satan leathery wings outstretched, standing proudly, backlit by the flames of hell that people find disquieting [16] church of satan officials have argued that parts of the the satanic bible were intended as sincere philosophy while other parts were intended to mislead the rubes begging to be mocked and derided. according to william gidney (priest of the church

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed about their graves. when the soul of patroclus appeared to achilles, it had his voice, his shape, his eyes, and his dress, but not the same tangible body. calmet added of the early christian church fathers, we find that origen, tertullian, and st. irenaus, were clearly of this opinion. origen, in his second book against celsus, relates and subscribes to the opinion of plato, who says, that the shadows and images of the dead, which are seen near sepulchres, are nothing but the soul disengaged from its gross body, but not yet entirely freed from matter; that these souls become in time luminous, transparent, and subtle, or rather are carried in luminous and transparent bodies, as in a vehicle, in which they appeal to the living. tertullian, in his book concerning the soul, asserts that it

ce, it is evident, that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organ of hearing, that it is equally sonorous. ancient and modern ideas on apparitions differed very little in essential particulars, though they were colored by the culture in which they were reported and the time to which they belong. in times past they were thin, gibbering shadows; now they tend to be solid, full-bodied creatures, hardly to be distinguished from real flesh and blood, or again they are rich in romantic accessories; but the laws governing their appearance are the same, and the beliefs concerning them are not greatly different, in whatever culture or time period they may be found. the belief in apparitions is as old as humanity, but modern culture tend

harles g. leland (1899 and often reprinted) presented traditional witchcraft teachings from italy, which leland claimed he obtained from a florentine fortune-teller and hereditary witch in the late nineteenth century. this book is clearly one of the inspirations of the modern witchcraft revival launched by gerald b. gardner, and it has furnished some materials for the contemporary witches book of shadows, the ritual book used by modern witch covens. sources: leland, charles godfrey. aradia: gospel of the witches. 1899. reprint, new york: hero press, 1971. arael one of the spirits that the ancient rabbis of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, ara

resent when the king was gifted with his magic sword, excalibur, which endowed him with practical invulnerability, and all through his career merlin was deep in the king s counsels. merlin s tragic imprisonment by the lady viviana, who shut him up eternally in a rock through the agency of one of his own spells, removed him from his sphere of activity at the arthurian court, and from that time the shadows were seen to gather swiftly around arthur s head. innumerable are the tales concerning the knights of his court who met with magical adventures, and as the stories grew older in the popular mind, additions to these naturally became the rule. of note is the offshoot of the arthurian epic, known as the holy grail, in which the knights who go in quest of it encounter every description of sorc

ollows: two identical, paper-mounted canvases in wooden frames were held up, face to face, against the window, the lower edges resting on a table and the sides gripped by each medium with one hand. a short curtain was hung on either side and an opaque blind was drawn over the canvases. with the light streaming from behind, the canvases were translucent. after a quarter of an hour, the outlines of shadows began to appear and disappear as if the invisible artist were making a preliminary sketch, then the picture began to grow at a feverish rate. when the frames were separated the portrait was found on the paper surface of the canvas next to the sitter. although the paint was greasy and stuck to the finger on being touched, it left no stain on the paper surface of the other canvas, which clos

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

lopment in his mediumship, he was able to sit in good white or red light. in 1923 he was examined before each seance and dressed in a one-piece linen suit, secured at wrist and ankles. the flowers arrived when the medium was in deep trance. he seemed to be able to observe them clairvoyantly before they appeared to the physical sight. occasionally sitters, who knew nothing of this, spoke of seeing shadows of flowers in the air before they arrived. sometimes the medium seized upon the flowers and ate them voraciously, together with stalks and soil, often wounding his mouth by thorns on rose stalks. returning to normal consciousness, he blamed a particular control for the occurrence. the flowers seemed to arrive toward the medium and were not thrown out from him. these phenomena were very imp

is investigations to the spiritualist community in his book, people from the other world. included was an account of his experiences with the medium elizabeth compton, who allegedly was able to accomplish an entire dematerialization. while some praised his work, as a whole, the book was heavily criticized. among his harshest critics was d. d. home, who denounced olcott s account in his lights and shadows of spiritualism as the most worthless and dishonest book. as a result of his writing on the the eddy brothers and the holmeses, olcott soon became known as a person aware of the spiritualist scene. when the professors of the imperial university of st. petersburg decided to make a scientific investigation of spiritualism, they asked olcott and his associate helena petrovna blavatsky, who ha

occasions patience worth demonstrated before professors. starting in march 1918, a monthly called patience worth s magazine was published for ten months to provide an outlet for her prolific literary activity. sources: douglas, alfred. extrasensory powers. new york: the overlook press, 1977. hickman, irene. i knew patience worth. sacramento, calif, the author, 1971. litvag, irving. singer in the shadows: the strange story of patience worth. macmillan, 1972; new york: popular library, 1973. prince, walter franklin. the case of patience worth: a critical study of certain unusual phenomena. boston: society for psychical research, 1927; new hyde park, n.y: university books, 1964. worth, patience. hope trueblood. new york: henry holt, 1918. the pot upon the wheel. new york: patience worth publ

aid events; furthermore, the vibrations of our brain once being set in tune with certain parts of the cosmic brain already stricken by the same events, call forth sympathetic vibrations between the human brain and the cosmic brain, giving birth to thought pictures which reproduce the events in question. spiritualist sir arthur conan doyle, in plainer language, compared psychometric impressions to shadows on a screen. the screen is the ether, the whole material universe being embedded in and interpenetrated by this subtle material which would not necessarily change its position since it is too fine for wind or any coarser material to influence it. doyle himself, although by no means psychic, would always be conscious of a strange effect.almost a darkening of the landscape with a marked sens

whole host of louis and other kings, about twenty great alexanders, but never a plain john smith. i, indeed, would like to cage the latter curiosity. for its psychological import, it is also interesting to note that at the exact time of kardec s death, home claimed to have received the following communication: i regret having taught the spiritist doctrine. allan kardec (see home s book lights and shadows of spiritualism, 1877) among spiritualists, those who favored reincarnation countered home. his argument was no argument; reincarnation, if true, may not necessarily be a universal fact. it may not take place at once. in the road to immortality, by geraldine cummins (1932, the spirit of f. w. h. myers, communicating from the other side, admits reincarnation as an optional choice and as a n

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

lked the world. gods communicated openly with humans. one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape as introduction xi things that existed not just in supernatural belief but in actual experience. we also know that our poor, benighted ancestors knew no better. superstitious, fearful, deeply credulous, they mistook shadows and dreams for denizens of realms that had no reality beyond the one ignorance and foolishness assigned it. finally, most of us are aware, even if only dimly so, that a handful of people in our own enlightened time make more or less public claims that they have personally interacted with supernormal beings. such persons are thoroughly marginalized, treated as eccentric and novel, as differ

FAUST

e whirling; foaming and purling onward o er precious pure stones they wind them, leave heights behind them, broad ning to spacious fair lakes, abounding green hills surrounding. winged creation, sipping elation, sunward is fleeting, bright islands meeting, flying to meet them on the waves dancing, rhythmic, entrancing, where we, to greet them, hear a glad chorus, see o er the meadows dancers like shadows, flitting before us, playing, regaling, hills some are scaling; others are swimming, lakes swiftly skimming; playfully trailing, other ones flitter, all for existent, all for the distant stars as they glitter rapturous love. mephistopheles he sleeps! well done, ye tender, airy throng! ye truly lulled him with your song, and for this concert i am in your debt. you re not the man to keep the

l, liars i could never call them. what s coming here? what sneaks in view? if i mistake not, there are two. if he is one, swift at his hide i ll drive! he shall not leave this spot alive! faust. mephistopheles. faust how from the window of yon sacristy upward the glow of that eternal taper shimmers, and weak and weaker sideward glimmers, and darkness round it presses nigh! so in my bosom do night shadows gather. mephistopheles i m like a sentimental tom-cat, rather, that stealthy sneaks by fire-escapes, along the walls quite softly scrapes. i feel quite like myself in this, i must confess: a bit of thievish greed, a bit of rammishness. so even now, i feel, through every vein is spooking glorious walpurgis night. just two days hence it comes again. then why one keeps awake, one knows aright

pan shields them there, enlivening nymphs are dwelling in bosky chasms moist, refreshened lee, and, yearningly toward higher regions swelling, aloft crowds branch-abounding tree on tree. primeval woods! the mighty oak is standing with branch on branch crooked wilfully and bowed; the gentle maple, with sweet juice expanding, shoots cleanly upward, playing with its load. and in that silent realm of shadows warm mother s milk for child and lambkin wells; fruit is not far, the ripe food of the meadows, and honey from the hollowed tree distils. here comfort is the birthright of a nation, both cheek and lips express serenity, each is immortal in his age and station, healthy they live and happily. and thus the lovely child develops, gaining the father s strength as bright day follows day. we marv

e the people multiply and in their way live comfortably, even develop, learn therebyand yet, in fine, rebels are thus augmented. mephistopheles then, swelling with self-conscious pride i d raise a pleasure-castle in a pleasant place. hill, level, meadow, field, and forest glade into a splendid garden i d have made, before green walls of verdure, velvet meadows, and measured paths and art-directed shadows, cascading falls among the rocks designed, and fountainsprays of every kind, one rising proud and stately in the middle, while at the sides a thousand spraylets spurt and piddle. and then i d build, for loveliest women meet, sung villas, each an intimate retreat. i d pass there endless time in joyous mood, blessed by the dearest social solitude. women, i say, for here, as everywhere, i thi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

human intellect. the three views of messiah are likewise such gradations of perspective, all of which are relatively valid and reflect different spiritual constitutions. the lord of all does appear to sport in human forms. and, the dream of the small face universe is projected and withdrawn through the action of the celestial messiah. and, all name and form are finite illusory manifestations, or shadows, of infinite undifferentiated being. messiahs come as world teachers when righteousness fades, and the message of the absolute unity of existence and the primacy of unconditional love, discrimination, and renunciation as a means to intimately know god becomes obscured by the conditioned impressions of conventional religions. such extraordinary beings remind us in a lively way of our innate

. in the well known words of rabbi yitza aq luria, lekah dodee likraht kalah penay shabat neqabalah( come, my beloved, to meet the bride, face sabbath to receive )6 during the regular days of the week, queen mother shekhinah wanders the worlds of illusion in exile. she is described as dressed in rags, lamenting her separation from her beloved husband, while nurturing her children in the valley of shadows. but, when shabat comes, the worlds are filled with the% e2 2 e" 2' 8: h 2" light and love of king messiah, who comes to receive his bride (kalah) and transform the children into angels. shekhinah belimah (hmylb hnyks, intangible presence, kalah luhahavah (hbhal hlk, bride of love, kalah luhtorah (hrvtl hlk, bride of the torah, malkhah hashabat (tbsh hklm, queen of the sabbath, kavod leh y

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s comparanda, 26 (ficino, pp. 57!-2- another important description of the hieratic magic which ficino knew well was proclus' de sacrificiis et magia which he translated (ficino, pp. 1928-9, and on which see festugiere, i, pp. 134-6; cf. also walker, pp. 36-7; garin, article cited, pp. 19-20. 2 contra gentiles, iii, civ-cvi. 3 cf. walker, p. 43. 67 ficino's natural magic something in the nature of shadows of ideas, intermediaries in the middle place between intellect and body, links in the chains by which the neoplatonic magus operates his magic and marries higher things to lower things. thus the magic of the asclepius, reinterpreted through plotinus, enters with ficino's de vita coelitus comparanda into the neoplatonic philosophy of the renaissance, and, moreover, into ficino's christian n

icino decides in favour of the latter "bei ficinus ist die alte rivalitat der grossen systeme der dekan- und der planetenglaubigen astrologie zugunsten der planeten entschieden."1 one wonders if this choice was related to the avoidance of demonic magic. by avoiding the images of the decan demons and by using planet images not to evoke the demons of the planets but only as images of "mundane gods, shadows of ideas in the soul of the world the pious neoplatonist could perhaps believe that he would be doing only a "world" magic, a natural magic with natural forces, not a demonic magic. watching ficino's anxieties and hesitations, one is amazed at the daring of those bold characters beyond the appenines, in ferrara or in padua2 who did not fear to decorate the walls of their apartments with th

oom ceiling, imprinting it and its dominating colours of the planets on memory, when he comes out of his house and sees innumerable individual things is able to unify these through the images of a higher reality which he has within. this is the strange vision, or the extraordinary illusion, which was later to inspire giordano bruno's efforts to base memory on celestial images, on images which are shadows of ideas in the soul of the world, and thus to unify and organise the innumerable individuals in the world and all the contents of memory. in his article on "botticelli's mythologies, e. h. gombrich quotes a letter from ficino to lorenzo di pierfrancesco de' medici, in which ficino tells the young lorenzo that he is giving him an "immense present. for anyone who contemplates the heavens, n

picture begins to be seen as a practical application of that magic, as a complex talisman, an "image of the world" arranged so as to transmit only healthful, rejuvenating, anti-saturnian influences to the beholder. here, in visual form is ficino's natural magic, using grouping of trees and flowers, using only planetary images and those only in relation to the "world, not to attract demons; or as shadows of ideas in the neoplatonic hierarchy. and, whatever the figures on the right may represent mythologically, is it not the spiritus mundi which blows through them, blown from the puffed cheeks of the aerial spirit, made visible in the wind-blown folds of the draperies of the running figure? the spiritus which is the channel for the influences of the stars has been caught and stored in the m

h and hard but it promises a great reward. it may be compared to the statue of diana at chios which showed a weeping face to those entering the temple but a smiling face to those going out.1 or to the riddle of pythagoras on bicornis, one side rough and unwelcoming, the other leading to better things. this face and this riddle now seem hard, but those who immerse themselves in the depths of these shadows will find something to their advantage. a poem attributed to merlin's wisdom describes the unsuitability of various animals to various actions, for example pigs are not well adapted by nature for flying. the reader is therefore warned not to attempt the present work unless he feels equal to it.2 the combination of mysteriousness and bombast in these poetic sign posts to the book sets a ton

FRATER ELIJAH ANGELS OF CHAOS

corrections and modifications. see also appendix vi. 6b what are demons? your essence is revealed; abraxis. revelation is the annihilation of self- law of addiction well, there are many types and varieties, legion to be exact. in one facet they are base atavisms, some have evolved to incorporate higher integration to further their base nature. they have grown through repression, neglect and other shadows and manipulate through secret and urges. in more extreme cases when the demon is very powerful it can possess an individual. this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires ar

ame, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. libe

FREEMASON BLUEBOOK

e of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the duties assigned to us here, that when we shall depart this life, we may die in hope of a blissful immortality, and thy name shall have the praise forever. amen. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (30 of 76 [11/22/1999 11:51:55 am] music leyel's hymn. i. solemn suikes the funeral chime, notes of our departing t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

this is no dead pile of stones and unmeaning timber; it is a living thing "when you enter it you hear a sound--a sound as of some mighty poem chanted. listen long enough and you will hear that it is made up of the beating of human hearts, of the nameless music of men's souls, that is, if you have ears. if you have eyes you will presently see the church itself, a looming mystery of many shapes and shadows leaping sheer from floor to dome, the work of no ordinary builder "the pillars of it go up like the brawny trunks of heroes; the sweet human flesh of men and women is molded about its bulwarks, strong, impregnable. the faces of little children laugh out from every cornerstone; the terrible spans and arches of it are the joined hands of comrades; and up in the heights and spaces are inscrib

FULL MOON RITUALS

astle. there are spaces, where the grass is well tended, and mature plantings give evidence of human hand. yet she feels most comforted in wandering thru those wooded areas where faint paths mark the passing of the deer, the otter, the skunk, the fox, the bear, and the raccoon. stepping softly, becoming a creature of the forest, she can hear, in the distance, the song of a friend. stopping in the shadows, she breathes deeply, and the scent of the pines, crisp and pure, tickles her nose. she places her hands on the rough bark of an old oak tree, and tunes her body to the slow movement of the branches as the wind plays softly among the leaves, as though caressing an old friend. she can feel the subtle shifting of the deep roots, as the tree responds to the breeze, lifting it's arms and swayi

of sharing a welcome hug with his sister boudica, deer is entranced by yet another melody. another wave of this evening's mounting history..carielle lay on the cold ground of the old grove, looking up at the moon and watching the clouds chase stars across the sky. she lets her perspective shift back and forth- first, the clouds race across the face of the moon, then the moon jumps from behind the shadows of cloud banks. faster and faster, the clouds race, until finally all that is left in her field of vision is a bare wisp or two flying on the wind. as the clouds drift away, carielle becomes aware of her surroundings, particularly the hooting of an owl in the near vicinity "whooo, whoo" it calls, and in her mind, carielle hears the rest of the owl's query "who waits for you, carielle? who

ound in lately "yea, another year older, and the crones are gathering. where to go from here. so much to do. maybe a few extra hours in a day? changes coming all the time. hang on for the ride" she whispers to the wind, and then turns around and looks to the owl and the deer. glance over at carri and typo. look around the room at all the other friends gathered. and a small grey owl drops from the shadows above and alights on her shoulder. she smiles, and returns to her place in the circle..pombagira takes a deep breath and steps up. she's never been in such a setting, and it's a little intimidating "goddess, i thank you for your kind attentions to my sister" she lays a small handmade book bound in purple silk on the altar "you know what is contained within. i ask that you open my senses, m

up our loom, the shared working of the patterns lightens our burdens. for here, we realize that in all the weaving, the hands of the goddess and the god guide our hands, as we weave the patterns of our lives. owl takes a deep breath, and offers her own petition "may all those gathered here find their prayers answered in the way which is most beneficial to all "so mote it be..lyn emerges from the shadows. she was going to just watch this month, feeling that she had little to contribute. now, she finds that her need to petition has become too great for her to hold in silence. her purple over-dress rustles along the ground as she walks. hoping that it's okay, she lights a candle with the flame from red deer's candle. she needs a bit of light to carry with her. all she has to offer up is a fr

the last 24 hours. lord and lady, all i can ask is that you help us to find the best course and help us see it through. help me to follow the example of that plant and not give up. help me to believe that we can make it through and that we will come back stronger than before" she looks around in apology to be such a downer during such a profound and beautiful ritual. then lyn retreats back to the shadows as..so much has transpired this moon, and deer is impressed that so many bring requests for aid to others. he caught owl's eye as she responded to the petitions offered- both those silent and those spoken. now, he moved back to the altar upon which so many offerings had been left. his left hand reaches out, briefly touching the space above each. and many new images form in his mind's eye

FULLER J F C SECRET WISDOM OF THE QABALAH

sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infinite transcends the finite, the relationship between them can only be

r truth a clear illuminating picture. we start with the archetypal, the world as an idea, a thought, a mathematical conception such as space, which contains all things. to this idea we add a creative impulse, and the world is endowed with a will to unfold itself and we enter the sphere of time, of thought in extension. from this unfolding emerges form- geometricity, or a multiplication of spaces, shadows of things to be. so far there is no materiality; only mathematics, numbers, and letters; symbols, of shapes which are still dreaming. lastly, in these forms movement is born and they become what we call substantial; then only do we enter the physical world of action- of materialized thought. movement presupposes a working outwards from a centre, or a working inwards from a circumference, a

or the theory of quanta with its present apparent negation of the laws of causation, or the dissection of the atom with the resultant discovery that things are not what they seem; it is the general recognition that we are not yet in contact with ultimate reality. to speak in terms of plato's well-known simile, we are still imprisoned in our cave with our backs to the light, and can only watch the shadows on the wall. at present the only task immediately before science is to study these shadows, to classify them and explain them in the simplest possible way. 7 scientists are, therefore, concerned in explaining the shadows of reality in terms of the rational symbols of today, just as the qabalists were concerned in explaining them in terms of the rational (then theological and non-scientific

ot lead us into it. to enter it we need something, a faculty, which transcends the reason. in the example we have above given of examining the sun by means of a looking-glass because we are unable to raise our heads, this inability may be compared to rational thought, and the raising of our heads to that higher faculty which will enable us to open, as it were, spiritual eyes, and see not only the shadows of reality but reality itself. since the beginning of written history very little progress has been made in the intellectual interpretation of the mysteries, which stood shrouded before the academies of aristotle and plato. many things have changed, innumerable experiments have been made, yet before the essential mysteries we still stand as blindly as they did. all that has in reality happ

niverse, if you gaze in any direction long enough. that is if you gaze for six thousand million years. you will see the back of your head. 12 but fortunately we are spared this experiment because a eperfectly spherical world is a mathematical invention h. 13 so also do we conclude are all other worlds fashioned out of thought-forms, whether mathematical religious or whatnot in shape. they are all shadows, all in gsubstance h illusionary. pope said in his dunciad, see mystery to mathematics fly! h. still the keystone is mystery. to the qabalist the number 137 is a number of awe, a complete book of mysteries (qabalah hlbq= 5+ 30+ 2 +100= 137. from the ayin soph to the three supernal sephiroth and thence to the seven inferior spheres it symbolizes the entire universe; but to the astronomer it

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

's attendance at theclubwas irregular.onone occasion he was surprised to find that a group of the members had all beenasked-bydifferent editors to review his translationofobermann;they discussed thebookand in due course the reviews appeared.allwere favourable 'and these, remarked waite 'are the mysteries of reviewing.'6boredwiththe pen and pencil club he joined machenincreating'thesodality of the shadows',whichstjohnadcock described as 'anotherunorthodoxlittleclub-aclub of a dozen or so youngwriterswhometperiodically in a wine cellar in queen street, cheap side, the vintner himself being a poetofno mean quality; an exclusive little club to which a new member was only admitted after he had subscribed to an elaborate, grotesquely solemn ritual which was prepared byarthuredward waite'(theglor

GILBERT THE MAGICAL MASON

tions of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veils of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be denied that black magic exists, it i

ou have signed your name in token of a desire and intent topractiseoccultism- and hence you have exposed yourselves to dangers whichbutfaintly and rarely assail the common people, except in disease, for he who puts his hand to the plough of the field of the unknown may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of

GILBERT THE SORCERER AND HIS APPRENTICE

could only suggest coincidence, and certainly farm-fires were not infre255 quent. still the fact remains that her prophecies nearly invariably came off, and the crofters and fisher folk believed implicitly in her warnings. sometimes too she would look down into the water on a day of bright sunshine when the white limestone of the sea floor gleamed green through the little waves that made fleeting shadows, and swung gently the red- brown seaweed that floated like a girl's hair in the clear water, and would describe with a wealth of imagery that many poets might have envied how the sea maids swam past, and how she heard their songs. 1 inquired if they had fish tails, but she repudiated the suggestion indignantly 'what would they be doing with fish tails anyway? no, of course not, they are ma

GILBERT R A THE MASONIC CAREER OF A

ucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, however, obscure and difficult to establish in any detail- almost certainly because he wished to hide them. waite's early years and the prelude to freemasonry in waite's autobiography, shadows of life and thought,2[2] he states that 'the suppressio veri has been minimized so far as possible, while the suggestio falsi is absent, i hope, throughout (p. 5, but this is less than the truth. he was born in brooklyn, new york, on 2 october 1857, his father, charles waite, a captain in the american merchant marine, did die at sea; his mother, emma lovell, the daughter of a wealthy londo

nly the cause, too, of her conversion to the roman catholic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] wa

t, 1922 the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought, being a retrospective review in the form of memoirs (selwyn and blount, 1938 (chapter 17, and passim (2) contributions to periodicals ars quatuor coronatorum 1902 comment on e. j. castle 'the reception (initiation) of a templar' vol. 15, pp. 170-2 the british mail 1890 'freemasonry, vol. 20, new series, no. 172, march, pp. 20-1 the builder 1915 'master building, vol. 1

GNOSTIC CATECHISM

ucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, however, obscure and difficult to establish in any detail- almost certainly because he wished to hide them. waite's early years and the prelude to freemasonry in waite's autobiography, shadows of life and thought,2[2] he states that 'the suppressio veri has been minimized so far as possible, while the suggestio falsi is absent, i hope, throughout (p. 5, but this is less than the truth. he was born in brooklyn, new york, on 2 october 1857, his father, charles waite, a captain in the american merchant marine, did die at sea; his mother, emma lovell, the daughter of a wealthy londo

nly the cause, too, of her conversion to the roman catholic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] wa

t, 1922 the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought, being a retrospective review in the form of memoirs (selwyn and blount, 1938 (chapter 17, and passim (2) contributions to periodicals ars quatuor coronatorum 1902 comment on e. j. castle 'the reception (initiation) of a templar' vol. 15, pp. 170-2 the british mail 1890 'freemasonry, vol. 20, new series, no. 172, march, pp. 20-1 the builder 1915 'master building, vol. 1

GNOSTIC HANDBOOK

yond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, plato's major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisone

s of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, plato's major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rathe

o accept without question- the conception of the universe as a" great chain of being, composed of an immense or infinite number of links ranging in hierarchical order from the meagerest kinds of existents. through every possible grade up to the ens perfectissimum" great chain of being, arthur lovejoy. modern mans vision of reality can be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents within the mind, it is still reductionist and everything is referenced bac

asis of the pagan canaanite tradition. as israel became more nationalistic and political the el tradition was suppressed. at the same time a fundamentalist and literalist extreme arose within the society and this new tradition was the yahwahist stream. yahweh becomes the mighty one, baal is vanquished and replaced with the tradition of the coming warrior messiah, with the goddess relegated to the shadows. the history of israel is, in some sense, the battle between these two streams or religious traditions and between these two streams and the gnosis! in studying the old testament we need to realise that it is not the word of god but a remnant, a historical record of what occurred within israel at that period. while it contains scraps of the original mysteries it is not primarily a religiou

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t and practised throughout the millennia. since their demise the gnosis has continued, albeit in a different form. while these earlier civilisations offered racial and national centres of the mysteries, the traditions that followed were, for the most part, carried by secret and clandestine bodies. popularity when it did arrive, did not last for long and soon again they made a hasty retreat to the shadows. certainly this was true with the essene gnosis as taught by master jesus, it was only a very short time after his transfiguration before the true teachings could only be passed in secret, and distorted and twisted forms were offered in their stead by the military-political complex that had become the church. taken as a whole the mystery teachings form what can be best understood as the vo

yond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner

es of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of t

nd your spiritual practises. on a regular basis you should go over what you have written (monthly is a good idea) and analyse what has occurred in your life. it should be kept totally private, shared with no one and in it you should be totally honest. the gnostic diary gnostic theurgy page 147 is a useful way to keep track of your transformation. in more romantic times it was known as the book of shadows and the magicians diary; for us, it has a more practical value. while there are more than enough books on the market describing the process of keeping a spiritual diary, it is important to stress its value and discuss some ways in which it can be used. dream work probably one of the more practical uses of your diary is for dream analysis. it is a good idea to keep your diary by your bed an

jects and the time you have to see them and remember them. as you become more proficient start experimenting with remembering more about the objects. what colour are they, what shape are they, create descriptions of each etc. heightened awareness choose an object to examine. a piece of fruit is a good choice to start. stare at the object, notice everything you can about it- colour, size, texture, shadows etc. then close your eyes and attempt to recreate the image on the minds screen. practise this until the object becomes as clear as the real thing, check the visualise image against the original object, note any variations- correct them. as you become proficient, go on to more complex objects, then perhaps try people and buildings. retracing your steps play back an event that occurred earl

GOETIA LUCIFERIAN

y forces as well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are as significant and beneficial as angelic spirits. in unity these djinn are of fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it can be unpleasant such as questioning yourself and testing your limits, and

it. the ambience of the chamber should be suitable for bringing their world into ours. ritual evocation with the black mirror spirit n. i do rouse thee from the vessel, tomb of darkness. i summon and call unto thee spirit n. to arise from thy vessel and present thyself in the reflection of this mirror. present yourself in the form of which that is known, impart upon me thy visions of the world of shadows, and that which i seek to know. 30 the spirit should appear in the black mirror or in the darkened chamber you will feel a presence and then begin viewing images, perhaps even your own visage changing into this form. when you have viewed what you will, thank the spirit and end the rite. if you sleep shortly afterwards, keep a journal next to you to observe the images which you may see. sex

k mirror as a man with a leopard s head with large wings. you may will sitri to change shape and it does so in the appearance of a beautiful angelick 42 figure. sitri is a spirit of babalon-lilith, being one who enflameth the love between individuals lust and desire. sitri is very useful in love and lust spells, thus being a powerful tool for the sorcerer. one may create s succubi/incubi from the shadows of sitri in the black mirror, forming them nude in the shape that you find desirable. you may then bind the spirit to the sigil of sitri to seek congress with by imagining so later. a very useful form in working with sexual evocation and dream projection, as to send forth a spell into the dreams of your chosen or to build into a future act, there are many possibilities with this angelic fa

wlike and bestial. astaroth is a high luciferic angel, whom is a very powerful guardian spirit to invoke. astaroth is uniquely balanced in nature being a mix of angel and demon, thus is a model and initiatory force in the workings of the angelic and bestial servitors that in union the spirit proves a balanced articulation and representation of the self. astaroth governs 40 legions of spirits, and shadows forth ones own hga/angelic familiar or initiator unto the path. astaroth has been known to initiate or lead one unto the luciferian path of selfdeification. 50 d forneus forneus is a marquis who appears as a sea monster/dragon. this leviathan-form is a bringer of wisdom that teaches and inspires the comprehension of the languages of old. forneus is also one who heals arguments and reconcil

GOLDEN DAWN RITUALS ZAM20

night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in

GOLDEN DAWN RITUALS ZAM22

l, manifesting unto me as a solid in the astral light that through it the powers of cmc may manifest unto me. creature of talismans, i have bound unto thee the n.,so pass thou on. make the 3=8 grade sign. step 7 16 take up the talisman, raise it aloft again attracting the light, and circumambulate. say: o lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pent

GOLDEN CHAIN AND THE LONELY ROAD

reality. a refinement of method is required in order for us to recognise the imaginal fore-shadowing of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckoning. if we can guide w

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

to the indians it must have seemed that he had materialized from nowhere. ancient traditions we were now more than two hours into our journey to machu picchu and the panorama had changed. huge black mountains, upon which not a trace of snow remained to reflect the sunlight, towered darkly above us and we seemed to be running through a rocky defile at the end of a narrow valley filled with sombre shadows. the air was cold and so were my feet. i shivered and resumed reading. one thing was obvious amid the confused web of legends i had reviewed, legends which supplemented one another but also at times conflicted. all the scholars agreed that the incas had borrowed, absorbed and passed on the traditions of many of the different civilized peoples over whom they had extended their control durin

ter by improvised car ferry at the fishing town of tiquine. then, with dusk descending, we followed the main highway, now little more than a narrow and uneven track, up a series of steep hairpin bends and on to the shoulder of a mountain spur. from this point a contrasting panorama unfolded: the dark, dark waters of the lake below appeared to lie at the edge of a limitless ocean drowned in sombre shadows, and yet the jagged peaks of the snowcapped mountains in the distance were still drenched in dazzling sunlight. from the very beginning lake titicaca seemed to me a special place. i knew that it lay some 12,500 feet above sea level, that the frontier between peru and bolivia passed through it, that it covered an area of 3200 square miles and was 138 miles long by about 70 miles wide. i als

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, for the sun was past its zenith. i sat down on the ground again and looked slowly all around the temple. viracocha dominated it, like the conductor of an orchestra, and yet its most striking feature undoubtedly lay elsewhere: lining the walls, at various points and heights, were dozens and dozens of human heads sculpted in stone. these were complete heads, protruding th

mple of kukulkan in an easterly direction. ahead of me, starkly refuting the oft-repeated fallacy that the peoples of central america had never succeeded in developing the column as an architectural feature, stood a forest of white stone columns which must at one time have supported a massive roof. the sun was beating down harshly through the translucent blue of a cloudless sky and the cool, deep shadows this area offered were alluring. i passed by and made my way to the foot of the steep steps that led up to the adjacent temple of the warriors. at the top of these steps, becoming fully visible only after i had begun to ascend them, was a giant figure. this was the idol of chacmool. it halflay, half-sat in an oddly stiff and expectant posture, bent knees protruding upwards, thick calves dr

e rest of the way around the side of the steep embankment that looms above the village of nazlet-el-samaan and leads to the monument s north face. none of us said very much as we trudged through the soft sand just out of range of the security lights. we felt excited and apprehensive at the same time. ali was by no means certain that his bribes were going to work. for a while we stood still in the shadows, gazing at the monstrous bulk of the pyramid reaching into the darkness above us and blotting out the southern stars. then a patrol of three men armed with shotguns and wrapped in blankets against the night chill came into view at the northeastern corner, about fifty yards away, where they stopped to share a cigarette. indicating that we should stay put, ali stepped forward into the light

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

igure was nation of islam leader elijah mohammed. while elijah mohammed and his mysterious teacher wallace fard (who vanished without a trace) had come out of high degree prince hall freemasonry, and certainly knew some of the esoteric secrets, the being malcolm x described is more in accord with aleister crowley s description of the pr terhuman intelligence aiwass than of elijah mohammed. in the shadows, the men in black had long lurked, biding their time, waiting. here and there, now and then, some people thought they had seen them, but they weren t quite certain; perhaps they more sense than actually regarded them. fourteen years earlier, the shadowy visitors had shown themselves openly. then they had descended upon flying saucer buffs, threatening and terrorizing them, hushing them up

and mystic rose, the ultimate holy graal of magick as well. in elevated mystical states, the very secretions, psychic and otherwise, which humans emit and which desperate vampire-aliens consume like the soul-famished pathetic creatures they are, become poison to them in the transformed 70 allen h. greenfield human. cosmic consciousness is literally poison to them. men in black= 142= they pass as shadows. if such powers are physical, they cer- tainly manifest in the occult form. resistance is futile, the borg of the star trek mythos tell us. resistance is not futile, the answer, carries the cipher value of 329, that of qabalistic alchemist church and 11, i see to learn this writing, i.e, to decode the cipher of the ufonauts. also that lie that thou must die and, our having not forgotten th

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demo

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

le so long as we do not know what sort of operation is meant. the spots or shady depressions on tlie full-moon s disc have given rise to grotesque but similar myths in several nations. to the common people in india they look like a hare, i.e. chandras the god of the moon carries a hare (sasa, hence the moon is called sasin or sasanka, hare mark or spot. 1 the mongolian doctrine also sees in these shadows the figure of a liares bogdo jagjamuni or shigemuni [the buddha sakya-muni, supreme ruler of the sky, once changed himself into a hare, simply to serve as food to a starving traveller; in honour of which meri torious deed khormusta, whom the mongols revere as chief of the tenggri [genii, placed the figure of a hare in the moon. the people of ceylon relate as follows: while buddha the great

tree is reserved for chap. xxxii (see suppl. niflheimr, where nffihoggr and other serpents (named in sasm. 44b. sn. 22) have their haunt round the spring hvergelmir, is the dread dwelling-place of the death-goddess hel (p. 312, goth. halja( c or heljo/ saem. 94 &lt;i heljo 49. 50. 51, is clearly spoken of a place, not a person, it is gloomy and black, like her; hence a nebelheim, cold land of shadows, abode of the departed, 1 but not a place of torment or punishment as in the christian view, and even that was only developed gradually (p. 313. when ulphilas uses halja, it is always for afys (matt. 11, 23. luke 10, 15. 16, 23. 1 cor. 15, 55, the infernus of the vulg; whenever the text has ryeevva, vulg. gehenna, it remains gaiainna in gothic (matt. 5, 29. 30. 10, 28),it was an idea for w

HAMIL THE ROSICRUCIAN SEER

of the waters is inhabited by beings exactly similar to those in thecity-theyare clothed the same, eat the same, go through the same actions however minute, have the same friends, in fact entirely live over again the life of those in the city but spiritually. although they do thus live the same-e-and love thesame255and to all appearances have the samebeing-theyare spiritual, in fact they are like shadows of those onearth-thrownabovethem-foreven although the colours are the same and the dresses are the same they are still shadowy and transparent. immediately over that part of the city which is inhabited by the mortals is a space in which a very different sort of beingslive-butnot entirely, there they come as acloud-theypass thro' the space they unite themselves and enter the corporeal body

HANDBOOK OF EGYPTIAN MYTHOLOGY

when she returns to ra, she tells him that she has overpowered humanity and it was sweet to my heart. ra replies, i shall have power over them as king by culling them. thus, says the text, the powerful one came into being. 27 the goddess intends to continue her slaughter the next day, but for reasons that are not explained, ra has changed his mind. he summons messengers who can travel as fast as shadows and sends them to fetch a large quantity of a red mineral. then he orders the side-lock wearer in heliopolis, a title of the high priest of ra, to grind up the mineral while his maid servants mash barley to make beer. they make 7,000 jars of beer and add the red mineral to it to make the beer look like blood. ra has the beer taken to the place where the goddess plans to destroy humanity. b

ters. an image of the waters alive with glutinous frog spawn may be what the egyptians had in mind. in some sources, the ogdoad seem to be forces that the creator has to subdue before the work of creation can begin. in others they simply seem to die after bringing forth life. the primeval mound was both the place of creation and the tomb of the ogdoad. the heh gods could then be thought of as the shadows or heavenly souls of the ogdoad. the heh gods belonged to the twilight after dusk and before dawn. this was the equivalent in the daily solar cycle to the period of precreation in the great cycle of mythical history. the ogdoad merged in the primeval waters to allow the creator to come into being, and the heh gods acted together to make the void in which the earth could come into being. me

HEAVEN HELL

the book am tuat, as it is found in the tomb of seti i, we may gather that the pictures accompanying the texts were supposed to be exact copies of the divisions of the tuat as they actually existed in amenti, i.e, the "hidden place" or the "other world" and the texts were supposed to give the traveller in the tuat all the information he could possibly require concerning the "souls, the gods, the shadows, the spirits, the gods of the tuat, the gates of the tuat, the hours and their gods, and the gods who praise ra, and those who carry out his edicts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s

night. on the right of afu-ra are twenty-six gods, and of these eight are forms of osiris, four of osiris of the north, and four of osiris of the south; all are under the rule of khetra, who is the "warder of this field (vol. i, p. 60, but it is only when they hear the words of afu-ra that they come to life. the work which they do in this region is to hew and hack souls in pieces, to imprison the shadows of the dead, and to carry out the sentence of death on those who are doomed to destruction in a place of fire; they cause fires to come into being, and flames to burst forth on the wicked. p. 123 [paragraph continues] now in this case also the beings who are doomed to be burned in a place specially set apart for this purpose cannot be of the number of the gods who protect osiris, for they

ho have reached this division, but who through want of friends and relatives upon earth to make proper and sufficient offerings daily, or through some other cause, have failed to find nourishment and have perished in consequence. the realm of osiris had to be cleared of such beings, and the gods whose duty it was to protect him destroyed them with fire. we may note, too, that in this division the shadows and souls of the dead were supposed to wander about, and though we do not know how they arrived there, or exactly why they failed to please osiris, it is quite certain that they were regarded as a danger to the god, and destroyed in consequence. on the left of afu-ra stands a row of deities (vol. i. p. 50 ff, some wholly in animal forms, who appear to have taken part in the burial ceremoni

ft of afu-ra stands a row of deities (vol. i. p. 50 ff, some wholly in animal forms, who appear to have taken part in the burial ceremonies which were performed for osiris; the exact functions of many of them are unknown, and the names of certain of them are not found elsewhere. according to the text these gods are clothed with their own bodies of flesh, and their souls speak from them, and their shadows are joined to them. having been addressed by p. 124 they sing praises to the god, and when he has passed from their division they, as well as the gods on the right of the boat, lift up their voices and weep. in return for the lands which were given them by osiris, in the possession of which they were confirmed by afu-ra, these gods have certain duties to perform, viz, to take vengeance upo

tand twelve jackal-headed gods who invite afu-ra to bathe in it, even as the "lord of the gods" did, and who state that the souls of the dead do not come near it because it is holy. when he passes out of this division they lift up their voices in lamentation (vol. ii, p. 132. the living uraei turn back the souls from their lake, and the mere sound of p. 142 the words which they utter destroys the shadows of the dead who have succeeded in coming near it. they preserve with great care the flames and fire which are in them, so that they may hurl them at the enemies of afu-ra. in the course of his journey through this hour afu-ra passes the shrine of khenti-amenti, the ancient god of abydos, which is seen on the left (vol. ii, p. 137; he is in mummied form, wears the white crown, as befits a g

HELENA BLAVATSKY NIGHTMARE TALES

wearily its drooping feathery arms, swayed to and fro in the bluepellucid air, its body trembles and threatens to break in two at the first new gust that may arise "and then, the severed part will fall into the sea, and the once stately palm will be no more" soliloquizes thesoul-ego as it gazes sadly out of its windows. everything returns to life, in the cool, old bower at the hour of sunset. the shadows on the sun-dial becomewith every moment thicker, and animate nature awakens busier than ever in the cooler hours of approachingnight. birds and insects chirrup and buzz their last evening hymns around the tall and still powerful form, asit paces slowly and wearily along the gravel walk. and now its heavy gaze falls wistfully on the azure bosomof the tranquil sea. the gulf sparkles like a g

tic tears that drop from thoseorbs, at the sight of the great human sorrow. yes; sweet and beautiful is a southern night. but "when silently we watch the bed, by the taper is flickering light, when all we love is fading fast- how terrible is night" viianother day is added to the series of buried days. the far green hills, and the fragrant boughs of thepomegranate blossom have melted in the mellow shadows of the night, and both sorrow and joy are plungedin the lethargy of soul-resting sleep. every noise has died out in the royal gardens, and no voice or sound isheard in that overpowering stillness. swift-winged dreams descend from the laughing stars in motley crowds, and landing upon the earth disperseamong mortals and immortals, amid animals and men. they hover over the sleepers, each attr

a vanishedshadow, a long bygone recollection. through the mental agony of the soul, there lies a transformed man.through the physical agony of the frame, there flutters in it a fully awakened soul. the veil of illusion hasfallen off from the cold idols of the world, and the vanities and emptiness of fame and wealth stand bare,often hideous, before its eyes. the thoughts of the soul fall like dark shadows on the cogitative faculties ofthe fast disorganizing body, haunting the thinker daily, nightly, hourly. the sight of his snorting steed pleases him no longer. the recollections of guns and banners wrested from theenemy; of cities razed, of trenches, cannons and tents, of an array of conquered spoils now stirs but little hisnational pride. such thoughts move him no more, and ambition has be

hadbeen always my belief that as the brain preserved heat longer than any of the other organs, and was the last tocease its activity, the thought in it survived bodily death by several minutes. therefore, i was not in the leastsurprised to find in my dream that while the frame had already crossed that awful gulf "no mortal e'erre-passed" its consciousness was still in the gray twilight, the first shadows of the great mystery. thus mythought wrapped, as i believed, in the remnants, of its now fast retiring vitality, was watching withintense and eager curiosity the approaches of its own dissolution, i.e, of its annihilation "i" was hastening torecord my last impressions, lest the dark mantle of eternal oblivion should envelope me, before i had time tofeel and enjoy, the great, the supreme tr

ssolution, i.e, of its annihilation "i" was hastening torecord my last impressions, lest the dark mantle of eternal oblivion should envelope me, before i had time tofeel and enjoy, the great, the supreme triumph of learning that my life-long convictions were true, that deathis a complete and absolute cessation of conscious being. everything around me was getting darker with everymoment. huge grey shadows were moving before my vision, slowly at first, then with accelerated motion,until they commenced whirling around with an almost vertiginous rapidity. then, as though that motion hadtaken place for the purposes of brewing darkness, the object once reached, it slackened its speed, and thedarkness became gradually transformed into intense blackness, it ceased altogether. there was nothing now

HELENA BLAVATSKY THE KEY TO THEOSOPHY

so. a. well, we neither take into consideration this objective and material nature, which we call an evanescent illusion, nor do we mean by nature, in the sense of its accepted derivation from the latin natura (becoming, from nasci, to be born. when we speak of the deity and make it identical, hence coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to call the visible sky or heaven, god's throne, and our earth of mud his footstool. our deity is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of the visible as of the invisible cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious p

abalists refer it to the ten sephiroth on the plane of human perception. in the cabala adam kadmon is the manifested logos corresponding to our third logos, the unmanifested being the first paradigmic ideal man, and symbolizing the universe in abscondito, or in its "privation" in the aristotelian sense. the first logos is "the light of the world" the second, and the third, its gradually deepening shadows. adept (lat. adeptus) in occultism, one who has reached the stage of initiation and become a master in the science of esoteric philosophy. aether (gr) with the ancients, the divine luminiferous substance which pervades the whole universe; the "garment" of the supreme deity, zeus, or jupiter. with the moderns, ether, for the meaning of which, in physics and chemistry, see webster's dictiona

mos or nature. a nonsensical word invented to assert the existence of a personal god independent of or outside nature per se; for as nature, or the universe, is infinite and limitless there can be nothing outside it. the term is coined in opposition to the pantheistic idea that the whole kosmos is animated or informed with the spirit of deity, nature being but the garment, and matter the illusive shadows, of the real unseen presence. eurasians an abbreviation of "european-asians" the mixed colored races; the children of the white fathers, and the dark mothers of india, and vice versa. ferho (gnostic. the highest and greatest creative power with the nazarene gnostics (codex nazaraeus. fire-philosophers the name given to the hermetists and alchemists of the middle ages, and also to the rosic

ture. gyges was a lydian, who, after murdering the king candaules, married his widow. plato tells us that gyges descending once into a chasm of the earth, discovered a brazen horse, within whose opened side was the skeleton of a man of gigantic stature, who had a brazen ring on his finger. this ring when placed on his own finger made him invisible. hades (gr, or aides, the "invisible" the land of shadows; one of whose regions was tartarus, a place of complete darkness, as was also the region of profound dreamless sleep in amenti. judging by the allegorical description of the punishments inflicted therein, the place was purely karmic. neither hades nor amenti were the hell still preached by some retrograde priests and clergymen; and whether represented by the elysian fields or by tartarus

e semi-material plane, to us subjective and invisible, where the disembodied "personalities" the astral forms called kamarupa, remain until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these eidolons of the lower animal passions and desires (see kamarupa) it is the hades of the ancient greeks and the amenti of the egyptians-the land of silent shadows. kamarupa (sans) metaphysically and in our esoteric philosophy it is the subjective form created through the mental and physical desires and thoughts in connection with things of matter, by all sentient beings: a form which survives the death of its body. after that death, three of the seven principles-or, let us say, planes of the senses and consciousness on which the human instincts and

HINE P OVEN READY CHAOS

ill understand humans until he was thoroughly spock-ified. and he got an a, so there! and so, back to the cthulhu mythos. lovecraft himself was of the opinion that fear, particularly fear of the unknown, was the strongest emotion attached to the great old ones. the reason why i like to work with that mythos occasionally is that the great old ones are outside most human mythologies, reflecting the shadows of the giants in norse myths, the pre- olympian titans in greek myths, and other groups of universebuilders who are thought to be too chaotic for the polite company of the gods of the ordered universe. for me too, the nature of the great old ones as shadowy beings who can only be partially glimpsed is attractive- they can t be assimilated and bound into any orthodox systems of magick and i

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

s supreme magus in 1892, was not a masonic lodge but, during the 1880s, an increasingly esoteric equivalent of a learned society. there were colleges (i.e, branches) in the provinces- e.g, at bristol, york and newcastle upon tyne. after 1887 a good many of its members also joined the theosophical society. ayton was never in the soc. ros, probably because he found it inconvenient to 1 a. e. waite, shadows of life and thought (1938, p. 87. 13 travel to london for the metropolitan college's quarterly meetings. w. b. yeats was also not a member because he lacked the necessary masonic qualification and left the theosophical society when he joined the g.d. in march 1890. frederick leigh gardner, to whom ayton's surviving letters were mainly written, was born in 1857 at highbury in north london a

ne likes, the study of 'intellectual underworlds' or sub-cultures. my preoccupation with the latter began in 1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the course of investigating the extraordinary expansion of interest in astrology that began in great britain during the 1890s i discovered a. e. waite's shadows of life and thought (1938, and read his tantalizingly obscure account of the origins of the hermetic order of the golden dawn and his own experiences in the order. bewildered by waite's obfuscations i decided to try to solve 'the mystery of the g.d' and the magicians of the golden dawn: a documentary history of a magical order, 1887-1923 appeared in 1972 (to be reissued by the aquarian pre

ollections. with the widespread availability of copying machines it is unlikely that many will follow ayton's and his the letters 109 grove lodge, saffron walden 30 november 1905 73 1 10 the alchemist of the golden dawn friends' example and laboriously transcribe ancient documents. he died on i january 1909, a legendary and even revered figure among such occultists who had known him. a. e. waite, shadows oflife and thought (1938, p. 228. 2 the letters of ra dark lore an essential call of cthulhu primer stories to help you understand the background of call of cthulhu howard phillips lovecraft 1890 1937 the call of cthulhu by h. p. lovecraft written summer 1926 published february 1928 in weird tales, vol. 11, no. 2, p. 159-78, 287. of such great powers or beings there may be conceivably a su

HP LOVECRAFT A DARK LORE

e on which he relied despite his colleague's warnings that no material weapon would be of help. armitage, having read the hideous diary, knew painfully well what kind of a manifestation to expect; but he did not add to the fright of the dunwich people by giving any hints or clues. he hoped that it might be conquered without any revelation to the world of the monstrous thing it had escaped. as the shadows gathered, the natives commenced to disperse homeward, anxious to bar themselves indoors despite the present evidence that all human locks and bolts were useless before a force that could bend trees and crush houses when it chose. they shook their heads at the visitors' plan to stand guard at the frye ruins near the glen; and, as they left, had little expectancy of ever seeing the watchers

l sharp outlines. the rusted remains of a hot-air furnace showed that the building had been used and kept in shape as late as mid-victorian times. acting almost without conscious initiative, blake crawled through the window and let himself down to the dust-carpeted and debris-strewn concrete floor. the vaulted cellar was a vast one, without partitions; and in a corner far to the right, amid dense shadows, he saw a black archway evidently leading upstairs. he felt a peculiar sense of oppression at being actually within the great spectral building, but kept it in check as he cautiously scouted about- finding a still-intact barrel amid the dust, and rolling it over to the open window to provide for his exit. then, bracing himself, he crossed the wide, cobweb-festooned space toward the arch. h

ty in the crazily angled stone. he had tried to look away from it, but some obscure compulsion drew his eyes hack. was there a subtle phosphorescence of radio-activity about the thing? what was it that the dead man 's notes had said concerning a shining trapezohedron? what, anyway, was this abandoned lair of cosmic evil? what had been done here, and what might still be lurking in the bird-shunned shadows? it seemed now as if an elusive touch of foetor had arisen somewhere close by, though its source was not apparent. blake seized the cover of the long-open box and snapped it down. it moved easily on its alien hinges, and closed completely over the unmistakably glowing stone. at the sharp click of that closing a soft stirring sound seemed to come from the steeple's eternal blackness overhea

eology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which cast long weird shadows, it struck me forcibly that the various points and lines of the mound system had a peculiar relation to the summit of tempest mountain. that summit was undeniably a centre from which the lines or rows of points radiated indefinitely and irregularly, as if the unwholesome martense mansion had thrown visible tentacles of terror. the idea of such tentacles gave me an unexplained thrill, and i

s of haunted hillside forest; leaping screaming, panting, bounding toward the terrible martense mansion. i recall digging unreasonably in all parts of the brier-choked cellar; digging to find the core and centre of that malignant universe of mounds. and then i recall how i laughed when i stumbled on the passageway; the hole at the base of the old chimney, where the thick weeds grew and cast queer shadows in the light of the lone candle i had happened to have with me. what still remained down in that hell-hive, lurking and waiting for the thunder to arouse it, i did not know. two had been killed; perhaps that had finished it. but still there remained that burning determination to reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my i

HP LOVECRAFT DAGON

cent of the slope and cliff, and of my delirious journey back to the stranded boat, i remember little. i believe i sang a great deal, and laughed oddly when i was unable to sing. i have indistinct recollections of a great storm some time after i reached the boat; at any rate, i knew that i heard peals of thunder and other tones which nature utters only in her wildest moods. when i came out of the shadows i was in a san francisco hospital; brought thither by the captain of the american ship which had picked up my boat in mid-ocean. in my delirium i had said much, but found that my words had been given scant attention. of any land upheaval in the pacific, my rescuers knew nothing; nor did i deem it necessary to insist upon a thing which i knew they could not believe. once i sought out a cele

HP LOVECRAFT FROM BEYOND

to be frightened rather than amused; but he was a fanatic, and drove me from the house. now he was no less a fanatic, but his desire to speak had conquered his resentment, and he had written me imperatively in a hand i could scarcely recognize. as i entered the abode of the friend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a fri

udian. that gland is the great sense organ of organs- i have found out. it is like sight in the end, and transmits visual pictures to the brain. if you are normal, that is the way you ought to get most of it. i mean get most of the evidence from beyond" i looked about the immense attic room with the sloping south wall, dimly lit by rays which the every day eye cannot see. the far corners were all shadows and the whole place took on a hazy unreality which obscured its nature and in-vited the imagination to symbolism and phantasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. th

made them scream so loud. don't know, ehl you'll know soon enough. look at me- listen to what i say- do you suppose there are really any such things as time and magnitude? do you fancy there are such things as form or matter? i tell you, i have struck depths that your little brain can't picture. i have seen beyond the bounds of infinity and drawn down daemons from the stars. i have harnessed the shadows that stride from world to world to sow death and madness. space belongs to me, do you hear? things are hunting me now- the things that devour and dissolve- but i know how to elude them. it is you they will get, as they got the servants. stirring. dear sir? i told you it was dangerous to move, i have saved you so far by telling you to keep still- saved you to see more sights and to listen t

HP LOVECRAFT HERBERT WEST REANIMATOR

eyes dilated at the memory of its last scene on earth, threw out its frantic hands in a life and death struggle with the air, and suddenly collapsing into a second and final dissolution from which there could be no return, screamed out the cry that will ring eternally in my aching brain "help! keep off, you cursed little tow-head fiend- keep that damned needle away from me" v. the horror from the shadows published june 1922 in home brew vol. 1, no. 5, p. 45-50. many men have related hideous things, not mentioned in print, which happened on the battlefields of the great war. some of these things have made me faint, others have convulsed me with devastating nausea, while still others have made me tremble and look behind me in the dark; yet despite the worst of them i believe i can myself rel

hings, not mentioned in print, which happened on the battlefields of the great war. some of these things have made me faint, others have convulsed me with devastating nausea, while still others have made me tremble and look behind me in the dark; yet despite the worst of them i believe i can myself relate the most hideous thing of all- the shocking, the unnatural, the unbelievable horror from the shadows. in 1915 i was a physician with the rank of first lieutenant in a canadian regiment in flanders, one of many americans to precede the government itself into the gigantic struggle. i had not entered the army on my own initiative, but rather as a natural result of the enlistment of the man whose indispensable assistant i was- the celebrated boston surgical specialist, dr. herbert west. dr. w

eanimating solution into the arm of the headless body. the scene i cannot describe- i should faint if i tried it, for there is madness in a room full of classified charnel things, with blood and lesser human debris almost ankle-deep on the slimy floor, and with hideous reptilian abnormalities sprouting, bubbling, and baking over a winking bluish-green spectre of dim flame in a far corner of black shadows. the specimen, as west repeatedly observed, had a splendid nervous system. much was expected of it; and as a few twitching motions began to appear, i could see the feverish interest on west s face. he was ready, i think, to see proof of his increasingly strong opinion that consciousness, reason, and personality can exist independently of the brain- that man has no central connective spirit

he table had risen with a blind and terrible groping, and we had heard a sound. i should not call that sound a voice, for it was too awful. and yet its timbre was not the most awful thing about it. neither was its message- it had merely screamed "jump, ronald, for god s sake, jump" the awful thing was its source. for it had come from the large covered vat in that ghoulish corner of crawling black shadows. vi. the tomb-legions published july 1922 in home brew vol. 1, no. 6, p. 57-62. when dr. herbert west disappeared a year ago, the boston police questioned me closely. they suspected that i was holding something back, and perhaps suspected graver things; but i could not tell them the truth because they would not have believed it. they knew, indeed, that west had been connected with activiti

HP LOVECRAFT NYARLATHOTEP

choking room. and shadowed on a screen, i saw hooded forms amidst ruins, and yellow evil faces peering from behind fallen monuments. and i saw the world battling against blackness; against the waves of destruction from ultimate space; whirling, churning, struggling around the dimming, cooling sun. then the sparks played amazingly around the heads of the spectators, and hair stood up on end whilst shadows more grotesque than i can tell came out and squatted on the heads. and when i, who was colder and more scientific than the rest, mumbled a trembling protest about imposture and static electricity, nyarlathotep drove us all out, down the dizzy stairs into the damp, hot, deserted midnight streets. i screamed aloud that i was not afraid; that i never could be afraid; and others screamed with

HP LOVECRAFT POLARIS

inutos steal up the pass behind the peak noton and take the citadel by surprise; but these creatures are daemons, for they laugh at me and tell me i am not dreaming. they mock me whilst i sleep, and whilst the squat yellow foe may be creeping silently upon us. i have failed in my duties and betrayed the marble city of olathoe; i have proven false to alos, my friend and commander. but still these shadows of my dreams deride me. they say there is no land of lomar, save in my nocturnal imaginings; that in these realms where the pole star shines high, and red aldebaran crawls low around the horizon, there has been naught save ice and snow for thousands of years of years, and never a man save squat, yellow creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony

HP LOVECRAFT THE BEAST IN THE CAVE

t they were set in a face less prognathous than that of the average ape, and infinitely less hairy. the nose was quite distinct. as we gazed upon the uncanny sight presented to our vision, the thick lips opened, and several sounds issued from them, after which the thing relaxed in death. the guide clutched my coatsleeve and trembled so violently that the light shook fitfully, casting weird moving shadows on the walls. i made no motion, but stood rigidly still, my horrified eyes fixed upon the floor ahead. the fear left, and wonder, awe, compassion, and reverence succeeded in its place, for the sounds uttered by the stricken figure that lay stretched out on the limestone had told us the awesome truth. the creature i had killed, the strange beast of the unfathomed cave, was, or had at one ti

HP LOVECRAFT THE CRAWLING CHAOS

the mystery of those obscure realms into which the inspired dreamer is transported. but much as has been told, no man has yet dared intimate the nature of the phantasms thus unfolded to the mind, or hint at the direction of the unheard-of roads along whose ornate and exotic course the partaker of the drug is so irresistibly borne. de quincey was drawn back into asia, that teeming land of nebulous shadows whose hideous antiquity is so impressive that "the vast age of the race and name overpowers the sense of youth in the individual" but farther than that he dared not go. those who have gone farther seldom returned, and even when they have, they have been either silent or quite mad. i took opium but once- in the year of the plague, when doctors sought to deaden the agonies they could not cur

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

rved upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost subm

HP LOVECRAFT THE LURKING FEAR

eology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which cast long weird shadows, it struck me forcibly that the various points and lines of the mound system had a peculiar relation to the summit of tempest mountain. that summit was undeniably a centre from which the lines or rows of points radiated indefinitely and irregularly, as if the unwholesome martense mansion had thrown visible tentacles of terror. the idea of such tentacles gave me an unexplained thrill, and i

s of haunted hillside forest; leaping screaming, panting, bounding toward the terrible martense mansion. i recall digging unreasonably in all parts of the brier-choked cellar; digging to find the core and centre of that malignant universe of mounds. and then i recall how i laughed when i stumbled on the passageway; the hole at the base of the old chimney, where the thick weeds grew and cast queer shadows in the light of the lone candle i had happened to have with me. what still remained down in that hell-hive, lurking and waiting for the thunder to arouse it, i did not know. two had been killed; perhaps that had finished it. but still there remained that burning determination to reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my i

to make a meal in accustomed fashion on a weaker companion. 0thers snapped up what it left and ate with slavering relish. then, in spite of my daze of fright and disgust, my morbid curiosity triumphed; and as the last of the monstrosities oozed up alone from that nether world of unknown nightmare, i drew my automatic pistol and shot it under cover of the thunder. shrieking, slithering, torrential shadows of red viscous madness chasing one another through endless, ensanguined condors of purple fulgurous sky. formless phantasms and kaleidoscopic mutations of a ghoulish, remembered scene; forests of monstrous over-nourished oaks with serpent roots twisting and sucking unnamable juices from an earth verminous with millions of cannibal devils; mound-like tentacles groping from underground nucle

HP LOVECRAFT THE NAMELESS CITY

forgotten rites of terrible, revolting and inexplicable nature and made me wonder what manner of men could have made and frequented such a temple. when i had seen all that the place contained, i crawled out again, avid to find what the temples might yield. night had now approached, yet the tangible things i had seen made curiosity stronger than fear, so that i did not flee from the long mooncast shadows that had daunted me when first i saw the nameless city. in the twilight i cleared another aperture and with a new torch crawled into it, finding more vague stones and symbols, though nothing more definite than the other temple had contained. the room was just as low, but much less broad, ending in a very narrow passage crowded with obscure and cryptical shrines. about these shrines i was p

HP LOVECRAFT THE OUTSIDER

ds gave to me- to me, the dazed, the disappointed; the barren, the broken. and yet i am strangely content and cling desperately to those sere memories, when my mind momentarily threatens to reach beyond to the other. i know not where i was born, save that the castle was infinitely old and infinitely horrible, full of dark passages and having high ceilings where the eye could find only cobwebs and shadows. the stones in the crumbling corridors seemed always hideously damp, and there was an accursed smell everywhere, as of the piled-up corpses of dead generations. it was never light, so that i used sometimes to light candles and gaze steadily at them for relief, nor was there any sun outdoors, since the terrible trees grew high above the topmost accessible tower. there was one black tower wh

HP LOVECRAFT THE QUEST OF IRANON

a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and through the window was the street where the golden lights came, and where the shadows danced on houses of marble. i remember the square of moonlight on the floor, that was not like any other light, and the visions that danced on the moonbeams when my mother sang to me. and too, i remember the sun of morning bright above the many-coloured hills in summer, and the sweetness of flowers borne on the south wind that made the trees sing "oh aira, city of marble and beryl, how man

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

either of two points. at the last moment i decided i had better slacken my trot and make the crossing as before in the shambling gait of an average innsmouth native. when the view of the water again opened out- this time on my right- i was half-determined not to look at it at all. i could not however, resist; but cast a sidelong glance as i carefully and imitatively shambled toward the protecting shadows ahead. there was no ship visible, as i had half-expected there would be. instead, the first thing which caught my eye was a small rowboat pulling in toward the abandoned wharves and laden with some bulky, tarpaulin-covered object. its rowers, though distantly and indistinctly seen, were of an especially repellent aspect. several swimmers were still discernible; while on the far black reef

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

torrent of shuddering inquiry. then the voice of warren in a pitch of wilder consternation "carter! for the love of god, put back the slab and get out of this if you can! quick--leave everything else and make for the outside--it's your only chance! do as i say, and don't ask me to explain" i heard, yet was able only to repeat my frantic questions. around me were the tombs and the darkness and the shadows; below me, some peril beyond the radius of the human imagination. but my friend was in greater danger than i, and through my fear i felt a vague resentment that he should deem me capable of deserting him under such circumstances. more clicking, and after a pause a piteous cry from warren "beat it! for god's sake, put back the slab and beat it, carter" something in the boyish slang of my ev

n; disembodied? what shall i say? it was the end of my experience, and is the end of my story. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of that damnable open sepulcher as i watched amorphous, necrophagous shadows dance beneath an accursed waning moon. and this is what it said "you fool, warren is dead" 1998-1999 william johns last modified: 12/18/1999 18:45m the street by h.p. lovecraft written 1920? published december 1920 in the wolverine, no. 8, p. 2-12. there be those who say that things and places have souls, and there be those who say they have not; i dare not say, myself, but i will tell of

HP LOVECRAFT THE TOMB

ys strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade and stillness, the sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was in midsummer, when the alchemy of nature transmutes the sylvan landscape to one vivid and almost homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

for praise and sacrifice, and their demands for faiths contrary to reason and nature. while most of the impressions translated themselves to carter as words there were others to which other senses gave interpretation. perhaps with eyes and per-haps with imagination he perceived that he was in a region of dimensions beyond those conceivable to the eye and brain of man. he saw now, in the brooding shadows of that which had been first a vortex of power and then an illimitable void, a sweep of creation that dizzied his senses. from some inconceivable vantage -point he looked upon prodigious forms whose multiple extensions transcended any conception of being, size and boundaries which his mind had hitherto been able to hold, despite a lifetime of cryptical study. he began to understand dimly w

INFERNAL SABBAT LIVE

rial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilit

INITIATION INTO HERMETICS

ways will run the risk of being influenced or mastered by them. he knows what is happening in the average individual, and how to produce these phantasms consciously in the magic way, but never will he be induced to execute such practices himself, always remembering the magic sentence: love is the love, but love under a strong will. there is one theme left to be described, that of the phantasms or shadows. phantasms are animate presentations of people already deceased. i will pay particular attention to this theme to avoid many errors and enable everyone to sift the chaff from the wheat. as soon as a human being leaves behind the mortal frame, it is at once in the fourth state of aggregation, usually called the world beyond. without any mediating substance, it is impossible for a being to o

ather long duration of life. we call these pictures, created by the living ones, phantoms. it is this kind of phantom that manifest themselves in great numbers to the so-called spiritualists, evokers, diviners, etc. the spooks and hobgoblins also are nothing else but phantoms preserving, condensing and thriving on the affection and attachment of the bereaved ones, as it happens in the case of the shadows. this can be stated without difficulty by citing a being that manifests itself in different places at the same minute at once through so-called mediums, which is nothing but a manifestation of the dead person s phantom, because phantoms can be created by the hundreds. it is very sad that these phantoms always are mistaken for the real dead person by the spiritualistic mediums. a lot of mis

1. meditation on the own spirit 2. becoming conscious of the senses in the spirit ii. magic psychic training: 1. preparation to master the akasa principle 2. deliberate induction to trance with the help of the akasa 3. mastering of the elements with the help of an individual ritual from the akasa iii. magic physical training: 1. deliberate creation of beings a. elementals b. larvae c. phantasms (shadows) d. phantoms end of step vi step vii magic mental training (vii) in step vi the scholar learned to become conscious of the own spirit, to act deliberately in the body as a spirit and also to use his senses consciously. in this stage he will consciously pursue the properties of the spirit or of the mental body, and use them as well. here, of course, just like anywhere else, the analogy of t

ISIS UNVEILED

od-humored manner" the same may be said of hell. hades was quite a different place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the le

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

nts he has obtained in his magic reveries. what can the longest ordinary man's life give to such a gifted thinker? man s senses and their gratification, as long as the inlets and avenues of perception remain world s music, so long as the strings cling tight, for the air of imagination to play upon them appetites, with downward eyes to find their satisfaction man s mortality, with an exit into the shadows or into the grave while the sun is up: the longest life can but give him repetition to satiety of these things, repetitions until he seems almost to tire of the common sun. of which he grows weary, as well as of his waste or extent of knowledge. to some minds, this world does not present such extraordinary attractions. the very possession of the heights of knowledge induces rather stay up

thrill with higher and more vivid force, and to urge forward with more abounding, informed purpose all wrought by planetary influence, directed by the unseen spirits (or workers) of the great alchemy. 191 original architect, building his microcosmos of a world from the plans and powers evoked in the macrocosm, or heaven of first forms, which, in their multitude and magnificence, are as changeable shadows cast off from the central immortal first light, whose rays dart from the centre to the extremest point of the universal circumference. it is with terrestrial fire that the alchemist breaks or sunders the material darkness or atomic thickness, all visible nature yielding to his furnaces, whose scattering heat (without its sparks) breaks all doors of this world s kind. it is with immaterial

JESSUP MK THE CASE FOR THE UFO

many round things have been seen crossing the discs of the sun and moon, and some in space with no background. roundness implies spherical or discoid shapes. lights have been seen in space, some of them near mercury, venus, mars, and the moon, and some between us and those orbs, so that they might be on their surfaces. in the case of the moon, lights have been seen on the surface. there have been shadows on the moon and on the earth which could have been cast only by manipulated space contrivances. the advent of the great comets and the red spot on jupiter in the late 1870's was coincident with the mysterious appearance of a new crater on the moon precisely the size of the ufo's seen by astronomers between the earth and the moon. the astronomers have seen two distinct classes of objects: t

henomena and related events on or near the earth's surface may be distorted by excitement, emotionalism and prejudice. but the direct observations of space life and its contingent activity, as seen by astronomers are more objective and more coolly recorded. we can feel more relaxed in dealing with them, on more solid ground. astronomical observations break naturally into three categories: lights, shadows, and bodies. lights and shadows, perhaps, in reality comprise one group since one is the counterpart of the other, while bodies, on the other hand, tend to divide into two groups, one made up of solid contrivances and the other of nebulous or cloudlike units. lights seem to be especially representative of intelligence, particularly when they appear to have independent movement, or to shine

roof for this view since 1947. i believe that space between the earth and the moon is occupied, however thinly, by large navigable constructions of a rigid nature, whose size may range from one to many miles in diameter, and which have a planetary appearance as seen in telescopes. these sometimes come close to the earth. 83 there are other bodies which seem to be of a cloudlike nature, which cast shadows on both earth& moon, and; which may range the entire solar system accompanying comets. these also, or their smaller components, sometimes approach the earth. all of these objects evince evidences of control by intelligence, as do the more recently sighted ufo's. smaller "scouts or operators" which are probably inhabitants of, or associates, of the great spherical contraptions, are constant

miraculously, as though lifted by giant hands, the vessel majestically berthed herself on the shore, undamaged. the watchers, most of them god-fearing fishermen, crossed themselves, and like a funeral procession, boarded the ship, their hearts filled with fear of the sight that their eyes might meet. but the only thing they did meet was a friendly mongrel, its tail wagging as it emerged from the shadows of the vessel and followed them about the dock. a search was made for captain john durham and his crew, but no sign of them was found. a look of bewilderment covered the faces of the searchers when they crowded into the small galley and found coffee boiling on the stove and an elaborate breakfast laid out on the table. they also found that the crew's quarters smelled strongly of tobacco sm

KETAB E SIYAH

hons were still young, become half-stone in their primal sleep. what they dreamt of, i know not nor would seek to know. i heard, too, such silence in that darkness and the thunderous music of titan cataracts, the lofty heights of which denied my sight. yet, not finding any prize i sought 56 in those lands without day, i departed the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long within its borders

archons were still young, become half-stone in their primal sleep. what they dreamt of, i know not nor would seek to know. i heard, too, such silence in that darkness and the thunderous music of titan cataracts, the lofty heights of which denied my sight. yet, not finding any prize i sought in those lands without day, i departed the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long within its borders

d into ten thousand fragments and victory to them eclipsed by a brighter light, satanael once more walks amongst us. like the light of the dawning sun, like the rain upon the desert, his sage guidance now nourishes the shedim. when all seemed most dark to our eyes, when our worthy dream seemed defeated and consumed by the most black maw then came a light from the most shadowed part that drove all shadows from us and restored to us our souls with its golden radiance. i name it now, it is satanael, the commander of our hearts. speak now, most noble instructor, and relate to us that which has passed to take you from us and what now restores you to us" now was the speech of baalzebub greeted with a roar; one voice, spoken by many tongues, demanded, of me the reasons of my departure and my retu

hosts gave up great cry, contemplating new victory in the chosen struggle. now, a third time, did the shedim go forth from chadel's high gates of cedar-wood: once in array for bloody battle, crying out for blood and glory upon the inglorious field so glutted with blood; once in search for the leader who forsook them, himself to search for new purpose and hope of triumph; now creeping as ghosts or shadows in the darkness of those hidden paths, winding like some stealthy serpent to sun-lit lands. in silence did the host go forth, unheard now by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to

to being our champion race the new heroes of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in triumph" as the sun's last embers faded upon the farthest horizon of the west, melting like oil across the ocean, i went from the mountains of atlas with ishtar at my right hand and baalzebub upon my left hand. now the night's shadows devoured the sight of mountains where our comrades waited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return of satan in triumph. onwards, went ishtar and baalzebub upon my right hand and my left. onwards and

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

f light stronger and stronger by cultivating constant thoughts of the creator, we can escape the darkness and enter into the light. going even further, if we realize that these states of darkness are necessary for spiritual advancement, and are even desirable, and sent to us by the creator himself, then we will welcome them. we will recognize that the creator has offered us the gift of perceiving shadows, or the incomplete darkness, so that we may seek the source of the light. however, if we do not use the opportunity to cross into the light, then the creator will conceal himself from us completely. absolute darkness will prevail, bringing with it a sensation of the absence of the creator and his rule. then, we will no longer understand how and why spiritual goals were ever entertained, an

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

at is a kli, what the light wants of the kli, and what the kli wants of the light. all of these depictions have no connection at all to the phenomenon as it is outside the kli. baal hasulam was very insistent on explaining these matters in his preface to the book of zohar, since kabbalah deals solely with building a kli for the perception of reality: for example, the sense of sight offers us only shadows of the visible essence, according to how they are formed opposite the light. similarly, the sense of hearing is but a force of striking of some essence on the air. the air is rejected because of its force, strikes the drum in our ear, and we hear that there is some essence in our proximity. the sense of smell is but air that comes out of the essence, strikes out nerves of scent, and we sme

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the initiate. here we have the well-known solar myth again. the sun is new-born at the beginning of the year in the darkness of winter; he struggles through the clouds of the early spring, which seem to threaten his life; in the summer he rises to his highest point in the sky, giving freely of his life to ripen the corn and the grape. but now enemies close around him; autumn hems him in with its shadows, and at last he falls stricken before the onset of winter. yet, passing through a figurative death in the west, he discovers the secret of renewed life, and rises once more in the east and ascends again into the mid-heaven. so in many successive lives he has to deal with the world, and gradually to disperse the clouds of ignorance which resist the unfoldment of his potentialities, before h

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those symbols are the shadows. they hold, however, that masonry is at least akin to the ancient mysteries, which were intended for precisely the same purpose- that of offering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of their masonic heritage that they have allowed the ancient rites to become little more than empty forms. on

no longer needs the crucified christ. the eternal or spiritual gospel which is his possession shows clearly all things concerning the son of god himself both the mysteries shown by his words and the things of which his acts were the symbols origen regards the life, death and resurrection of christ as only one manifestation of a universal law, which was really enacted not in this fleeting world of shadows, but in the eternal counsels of the most high. he considers that those who are thoroughly convinced of the universal truths revealed by the incarnation and the atonement need trouble themselves no more about their particular manifestations in time(*op. cit, p. 89) 466. here we see distinct and repeated references to the hidden teaching, greater far than anything known to the church of the

freedom of speech, freedom of action had at last been won. and as in the twilight that precedes the dawn we may discern the faint mysterious outlines of some lovely landscape hidden beneath the robe of darkness, till, as the light of the rising sun glows stronger and yet stronger, they are clothed with richer colour and beauty; so in this age of twilight we may glimpse in the outer world the dim shadows of the hidden mysteries as they emerge from their long night of secrecy and silence into the freedom of the day, and the royal art is seen once more of men. 589. the grand lodge of england 590. the only extant record of the founding of the premier grand lodge of the world occurs in the second edition of dr. anderson s constitutions, published in 1738. no minute of grand lodge itself has be

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

the fact that they often appear to be offering consolation and guidance. apparitions, which are not seen by everyone, usually involve noises, unusual smells, extreme cold, and the displacement of objects. also visual images, tactile sensations, voices, and the apparent psychokinetic movement of objects may be included. apparitions move through solid matter, appear and disappear abruptly, can cast shadows and be reflected in mirrors, seem corporeal or luminous and transparent, and can be lifelike or have limited movements. it has been shown that there are few differences between the characteristics of apparitions of the living and of the dead. apparition experiences can be of various types. they can be crisis apparitions, which typically appear to individuals who are emotionally very close

decides that, in the interest of fairness, he will give humanity one more chance.he then asks the devil to choose one person who will be given the task of restoring god s faith in the humanity. the chosen one is bob altman, a thirty-two-year-old auto worker with a wife and children. bob must save the world while coping with the pressures of everyday life. both god and satan are presented as limp shadows of the beings they were traditionally imagined to be. god wears sunglasses and drinks lite beer. satan, on the other hand, is a thin whiner with self-doubts who sports a goatee and an english accent. when bob asks him about hell, he retorts that, it s a festering pit of agony and despair, but then adds, oh, i put in a koi pond! not exactly the prince of darkness. see also film; humor for f

is powers. the handbooks gave readers the instructions necessary to carry out this trick. grimoires have often come under attack by religious authorities, and some of them have been condemned as dangerous or publicly destroyed. nevertheless, they continued to circulate in various versions throughout the middle ages. see also demons;magic and magical groups for further reading: lady sheba. book of shadows. st. paul, mn: llewellyn, 1971. 100 gris-gris gris-gris gris-gris refers to the practice of using dolls and cloth bags to keep away evil or to attract good luck. shaping dolls in the image of gods is an ancient practice, more recently replaced by filling cloth bags with various kinds of objects and personal items. in vodoun (voodoo, gris-gris are very common. in places like new orleans, am

ad (yen-lo wang, along with other divinities of chinese origin, determine the fate of the dead. in japanese buddhism one also finds a judge of the dead, known as enma. in chinese taoism a judgment of the dead occurs in which the soul is assigned to one of many hells or paradises found on the chinese mythological landscape. in the ancient greek world hades was an underworld kingdom that hosted the shadows of the dead while the elysian fields were accessible only to the righteous. in the homeric poems minos is mentioned as a regulator rather than properly a judge of the dead. with the development of pythagorean doctrine, a true afterlife judgment was conceived in pythagoras s notion of reincarnation. orphism introduced the afterlife judgment of rhadamantos, triptolemos, and aiakos in its myt

he plot for this 1999 film a quest for knowledge that will enable one to tap satan s power is timeworn. other tired themes are the pursuit by sinister satanists (yawn) and the notion that one can open a doorway to hell. the latter idea is reflected in the title of the grimoire sought by the central character (an unscrupulous rare-book dealer played by johnny depp, the nine gates to the kingdom of shadows. despite the familiar landscape, however, polanski managed to turn out an intriguing film that explores themes rarely plumbed in horror movies, such as the real seductiveness of evil. the omen, damien: omen 2, and the final conflict in the unholy trinity of a-grade horror movies, the omen is perhaps the third most important film, following the exorcist and rosemary s baby. unlike the other

LIBER ALEPH

and on blasted? look no more, o my son, upon thy father s shame! n the book of wisdom or folly 81 gg de sua victoria per nomen babalon (of his victory through the name babalon) nd after? this dawn (for i have toiled through the night in my great love and care of thee) how is it with me? it is well. for i have found myself; i have found my will; the obstacles that daunted me are seen to be by the shadows of shadows. grace be unto lady babalon. thus it is written in the book of the law .remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. learn then that it is in the contemplation of division that sorrow is, for division is the formula of choronzon. it is herefore discreet for thee to unite each element of

nd separation, being deceived by this play so that they deem it the division of hate, she can but speak in simplicity by that word written in the book of the law .to me. for until thou love, the play of love is but emptiness; and its cruelty is cruelty indeed, except thou know it to be but a sauce to whet appetite, and to give emphasis of contrast, as a painter dimmeth the light by cunning of his shadows. but all this delight that thou mayst have of the universe both in its veils and in its nakedness is a reward of thine attainment of truth, and followeth after it. nor canst thou comprehend this doctrine by mind, for the division in thee crieth aloud in its agony, denying it, unless thou be wholly initiate. i the book of wisdom or folly 199 zp de gaudio stupri (of the joy of sin) my son, t

LIBER CCC KHABS AM PEKHT

44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye that existence is pure joy; that all the sorrows are but shadows; they pass and are done; but there is that which remains..3 for this doctrine shall comfort many. also there is this word .they shall rejoice, our chosen; who sorroweth is not of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us..4 indeed in all ways thou mayest expound the joy of our law, nay, for thou shalt overflow with the joy thereof, and have

LIBER CCCXXXV ADONIS

bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 30 scene v: the garden of the lady astarte. the lord esarhaddon is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all fallen into the abysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest shadows. the murmur of the breeze i am the breeze to bless the bowers, sigh through the trees, caress the flowers; each folded bud to sway, to swoon, with its green blood beneath the moon stirred softly by my kiss; i bear the sort reply of amber air to the exhaled sighs of the heat that dreams and dies amid the wheat, from the cool breasts of mountains far. their serried crests clasp each a star!

LIBER CCXLII AHA

l loves her mate, the sense. marysas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said .god is in all. marysas. in sooth. olympas. why dread the godhood? marysas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are false shadows of the never-waning moon of love. aha! 3 olympas. what thought is worthy? marysas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will.s arrow shall have taken wing, and from the desolate abode found the immaculate heart of

veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. aha! 19 even the shadows that arise are things too dreadful to recount! there fs no such doom in destiny fs harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to thee

ster, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian

LIBER CORDIS CINCTI SERPENTE

ne, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the

LIBER DCCCLX JOHN ST

ut illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our co

the whole edifice built up so laboriously in these ten days? 12.15. at pantheon. dozen marennes, rognons brochette, lait chaud. john st. john is aching all over, cannot get comfortable anyhow; is hungry, and has no appetite; thirsty, and loathes the thought of drinking! liber dccclx 98 he must do something.something pretty drastic, or he will find himself in serious trouble of body and mind, the shadows of his soul, that is sick unto death. for .where are now their gods. where is the lord, the lord adonai? 12.35. the beast feels decidedly better; but whether he is more concentrated one may doubt. honestly, he is now so blind that he cannot tell! perhaps a .cafe, cognac, et cigare. may tune him up to the point of either going back to work, or across paris to the hammam. he will make the ex

LIBER LLL PARADIGMAT PIRATE

point you risk mental damage. plan any magical workings to take place between the hours of 3:00 and 5:00 a.m. if you keep a gnormal h schedule. otherwise schedule workings for the time between the last five and seven hours you would normally be asleep. signs of success with sleep deprivation include, but are not limited to, the following observed phenomenon: the physical distortion of objects and shadows; divinatory questions being answered by disembodied voices; a rapid multiplication of observed synchronicities and deja vu; time distortion. fasting the human body-mind can survive from six to eight weeks existing only on water. however, the gnostic state of fasting can usually be obtained in a time frame of one to two weeks, during which time the magician subsists wholly on water alone. i

LIBER LVII

he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry .father. and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law .accept no messenger of god. banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we

LIBER LXVII THE SWORD OF SONG

atural irritation. sabb pi dukkham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who asks, hath erred. i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness .nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees.nor good nor ill address itself to task, creation.s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution.s endless stress all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of

king of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high

ecome a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach one another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide .to

ts stem; neither i, nor god life-showering, find a counterpart in them. as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit.s utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of

LIBER THISHARB

at although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactory refuse the oath of the abyss, and live so that his karma gains strength and direction suitable to the task at some future period.2 6. memory is essential to the individual consciousness; otherwise the mind were but a blank sheet on which shadows are cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. thus the great classical scholar, sir richard jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order

LIBER TZADDI

hat ye do is right, if so be that ye enjoy it. 10. i am come against sorrow, against weariness, against them that seek to enslave you. 11. i pour you lustral wine, that giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 2 liber tzaddi vel hamvs hermeticvs 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18

LIBER V VEL REGULI

ne. i am in all and all in me; i am, apart from all and lord of all, and one with all. i am a god, i very god of very god; i go upon my way to work my will; i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. i am not that which is not; i know not that which knows not; i love not that which loves not. for i am love, whereby division dies in delight; i am knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and i am that i am, the being wherein being is lost in nothing, nor deigns to be but by its will to unfold its nature, its need to express its perfection in a

es and our wills, our love of all aspects of the absolute all. and we make the spirit shin combine with the flesh teth into a single letter, whose value is 31 even as those of la the naught, and al the all, to complete their not-being and being with its becoming, to mediate between identical extremes as their mean.the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying .evil. the essence of such a practice will consist in training the mind and the body to confront things w

LIBER XCV THE WAKE WORLD

as really very glad to go away. there were three ways into the seventh house, and the first was such a funny way. we walked through a pool, each on the arm of a great big beetle, and then we found ourselves on a narrow winding path. there were nasty jackals about, they made such a noise, and at the end i could see two towers. then there was the queerest moon you ever saw, only a quarter full. the shadows fell so strangely, one could see the most mysterious shapes, like great bats with women.s via c v. dens via r v. caput domus viii v. splendor via q v. cranium liber xcv 8 faces, and blood dripping from their mouths, and creatures partly wolves and partly men, everything changing one into the other. and we saw shadows like old, old, ugly women, creeping about on sticks, and all of a sudden

LOGOMACHY OF ZOS

oximate. remiss always. time-space is an empirical relativism deriving from our manifold of incomplete and unsynthesized representations seeking nexity. the unrelated has neither time, space, nor ego. we cannot guess our purpose, and never surpass it, but it is imperative that we believe in one for it confers ability. there is no balance without equal tension or reciprocal compensation. we are as shadows of our doubts, delusion-reared, haunted by hopes and fears, cramped in some corner we imagine real and secure c and pray to god, intent to prey. the incredible may follow the possible, because none can assess what may become true or what is impossible. when we speak of the impossible or the inconceivable we really mean something that is impossible immediately, that that moment of time cann

LUCIFERIAN SORCERY

hich the sorcerer walks between the worlds of dream (nightside) and waking (dayside "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embraces now my way, which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucifer" 14 much of the doctrine of the order of phosphorus flows from the grimoires the book of the witch moon, yatuk dinoih, azothoz, nox umbra, shades of algol, the goetic grimoire, the book of

elf-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. s

ess my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from

meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gateway therefore. theurgy holy or high magick, practiced originally or defined by the egyptian platonists which com

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

on chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the sabbatic path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluciferian witchcraft-the mystery revealed by michael ford 2001 there is a path which reveal the manes of the dead, there is a path from which the wise seek the light, and from the darkness n

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be und

MAGIC AND SPELLS

the spell has an xp component, you must pay the experience point cost. armor of darkness abjuration [darkness] level: darkness 4 components: v, s, df casting lime: 1 action- range: touch target: creature touched duration: 10 minutes/level saving throw: will negates (harmless) spell resistance: yes (harmless) magic claws of darkness the spell envelops the warded creature in a shroud of flickering shadows. the shroud can, if the caster desires, conceal the wearer's features. in any case, it grants the subject a +3 deflection bonus to armor class plus an additional +1 for every four caster levels (maximum bonus +8. the subject can see through the armor as if it did not exist and is also afforded darkvision with a range of 60 feet. finally, the subject gains a +2 saving throw bonus against an

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e plane of the supreme deity itself, the deity being in every sense omnipresent, omniactive, omnipotent, and omniscient. both of the lower worlds existed within the nature of this supreme sphere. the superior world was the home of the immortals. it was also the dwelling place of the archetypes, or the seals; their natures in no manner partook of the material of earthiness, but they, casting their shadows upon the deep (the inferior world, were cognizable only through their shadows. the third, or inferior world, was the home of those creatures who partook of material substance or were engaged in labor with or upon material substance. hence, this sphere was the home of the mortal gods, the demiurgi, the angels who labor with men; also the d mons who partake of the nature of the earth; and fi

nent authorities, tycho and galileo, who evidently understood it. kepler himself never gives the least hint of how his precious rule is to be interpreted" platonic astronomy was not concerned with the material constitution or arrangement of the heavenly bodies, but considered the stars and planers primarily as focal points of divine intelligence. physical astronomy was regarded as the science of "shadows" philosophical astronomy the science of "realities" click to enlarge the tetractys. theon of smyrna declares that the ten dots, or tetractys of pythagoras, was a symbol of the greatest importance, for to the discerning mind it revealed the mystery of universal nature. the pythagoreans bound themselves by the following oath "by him who gave to our soul the tetractys, which hath the fountain

e hurled forth before the gods, but on entering the temple, unmoved, and guarded by the mystic rites, they genuinely receive in their bosom [heart] divine illumination, and divested of their garments, as they would say, participate of a divine nature; the same mode, as it appears to me, takes place in the speculation of wholes. for the soul when looking at things posterior to herself, beholds the shadows and images of beings, but when she converts herself to herself she evolves her own essence, and the reasons which she contains. and at first indeed, she only as it were beholds herself; but, when she penetrates more profoundly into the knowledge of herself, she finds in herself both intellect, and the orders of beings. when however, she proceeds into her interior recesses, and into the ady

of the names adam, david, and the messiah, and these three personalities were said to contain one soul. as this soul represents the world soul of humanity, adam signifies the involving soul, the messiah the evolving soul, and david that condition of the soul termed epigenesis. in common with certain philosophic institutions of asia, the jewish mysteries contained a strange doctrine concerning the shadows of the gods. gazing down into the abyss, the elohim beheld their own shadows and from these shadows patterned the inferior creation "in the dramatic representation of the creation of man in the mysteries" writes the anonymous master of balliol college "the aleim [elohim] were represented by men who, when sculpturing the form of an adamite being, of a man, traced the outline of it on their

al of the original the host of likenesses vanish with it. herein is the key to the allegorical creation of eve out of the side of adam; for adam, representative of the idea or pattern, is reflected into the material universe as a multitude of ensouled images which collectively are designated eve. according to another theory, the division of the sexes took place in the archetypal sphere; hence the shadows in the lower world were divided into two classes consistent with the orders established in the archetype. in the apparently incomprehensible attraction of one sex for the other plato recognized a cosmic urge toward reunion of the severed halves of this archetypal being. exactly what is to be inferred by the division of the sexes as symbolically described in genesis is a much-debated questi

MASTERING WITCHCRAFT

ing tools, however: l the witches' knife- also known as an athame or bolline. l the witches' cord- already mentioned, known variously as a girdle cord, or cingulum. l the witches' censer- the incense burner or chafing dish, also known as the thurible. l the witches' cup- also known as the chalice. l the witches' spellbook- known variously as a witches' bible, workbook, liber spirituum, or book of shadows. with these simple though basic tools you will be able to manufacture all the other magical artifacts that are mentioned in the following pages; the wand, the speculum, the candlesticks, the pentacle, the mandragore, and the alraun, and all the talismans, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be

f or by using the following incantation: hertha, great one, mother of all life, who gives birth to all and renews her lord the sun each day who bestows himself on all men equally; guardian of sky and sea, all powers and potencies, through your might alone all nature falls silent then sinks into sleep. you bring back the light to dispel the darkness only once more to cover us most safely with your shadows. you in whose hand rests everlasting chaos, even wind, rain, and storm, at whose word oceans roar; who chases away the light and stirs up the tempest and at whose whim sends forth joyous day again; ever faithful sustainer of all life, when our souls depart, they fly to your keeping thence to return yet again. rightly you are called great mother of all, for you conquer by your name alone. s

d, within such a circle as i am now in; and that i shall never deny the secrets to such a person should he be properly vouched for by a fellow member of this coven. all this i swear upon my life, now and hereafter, and may those powers i possess, now or hereafter, turn against me should i break this most solemn oath! so mote it be! at this point, the coven workbook, book of ceremonies (or book of shadows, as it is called in some covens) is produced, and the candidate signs his witch name in the register section and dates it. some covens also measure the height of the candidate and record it by the name, the traditional process of "taking the measure" likewise a drop of the candidate's blood taken with a sterilized needle or, alternatively, a few hairs of the candidate's head, are requested

is one of the purification and regeneration of the candidate, symbolized by the impositions and removal of the blindfold and ligature, leading to his enlightenment and acceptance by the leaders by and for the entire coven. the sabbat rituals items 4, 5 and 6 have already been dealt with; all that remains to be discussed are your regular coven rituals, which will form the main bulk of your book of shadows. the witches' year, like the regular variety, is divided into four seasons- winter, spring, summer, and autumn. each season was characterized originally by a sabbat, nowadays two sabbats. they are more of an either/or nature, however, the first representing the beginning of the season, and the second, the height. in the past, their observance differed with location. for instance, in some p

MEANING OF MASONRY

om an old method and order of life and the entrance upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in t

esent world is the place where the symbolic stones and timber are being prepared" so far off" from that mystical jerusalem where one day they will be found put together and, collectively, to constitute that temple which even now is being built without hands and without the noise or help of metal tools. and this world, therefore, being but a transient temporary one for us, it is necessarily one of shadows, images and merely" substituted secrets" until such time as being raised not merely sym bolically but actually, in character and knowledge and consciousness, to the sublime degree of master mason, we fit ourselves to learn something of the" genuine secrets" something of the living realities, that lurk and live in concealment behind the outward show of things. all human life, having origina

ted knowledge derivable through our limited and very fallible senses. but, whilst masonry emphasizes this great truth, it indicates also--and this is its great virtue and real purpose the method by which we may regain that which is lost to us. it holds out the great promise that, with divine assistance and by our own industry, the genuine realities of which we at present possess but the imperfect shadows shall be restored to us, and that patience and perseverance will eventually entitle every worthy man to a participation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfecti

y or self-analysis of human nature plato called geometry; earth-measuring; the probing, sounding and determining the limits, proportions and potentialities of our personal organism in its physical and psychical aspects. the ordinary natural consciousness is directed outwards; perceives only outward objects; thinks only of an outward deity separate and away from us. it can accordingly cognize only shadows, images and illusions. the science of the mysteries directs that process must be reversed. it says" just as you have symbolically shut and close-tyled the door of your lodge against all outsiders, so you must shut out all perception of outward images, all desire for external things and material welfare, and turn your consciousness and aspirations wholly inward. for the vital and immortal p

m eden, an exile from the divine presence and condemned to toil and trouble. the quest after this lost word is declared by the wardens to have been so far abortive, and to have resulted in the discovery, not of that reality, but of substitutional images of it. all which implies that, in the strength of merely his natural temporal intelligence, man can find and know nothing more in this world than shadows, images and phenomenal forms of realities which abide eternally and noumenally in the world of spirit to which his temporal faculties are at present closed. yet there remains a way of regaining consciousness of that higher world and life. it is by bringing into function a now dormant and sub merged faculty resident at the depth and centre of his being. that dormant faculty is the vital and

MICHAEL FORD A RITE OF THE WEREWOLF

uent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand pat

MICHAEL FORD BOOK OF CAIN

e become contorted in demonic ecstasy i grew in lust for her, this goddess who was both beauty and bestial hunger in the same visage, she would cut the throat of those who feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face again the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the dragon s coils and be

walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddes

MICHAEL FORD WITCHMOON

grimoire, the goddess of the triple moon, of youth, of wisdom and of darkness..she who resides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother of the bleeding moon, o bride of chaos and darkness born may the pages of this book reveal thy lunar splendor, when shadows envelop and open your eyes through her caul hekas, hekas, hecate! 3 3 the book of the witch moon a grimoire of luciferian witchcraft, vampyrism and chaos sorcery by michael w. ford 1999- 2003 edited by jake stratton-kent introduction by peter j. carroll illustrations by elda isela ford, nathaniel harris and shemyaza of immortal coil designs. additional art by austin osman spare and other v

here, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the witc

hose who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligence

hat was rumored to involve magical activities. strigoi is represented as an undead vampire spirit, sometimes female and also a kin to the word strigoica, meaning "witch. it is the moroii, who are often varcolaci themselves, who meet the strigoi in the night and give communion of blood and other lustful unions of demonic passion. the individual, who seeks to explore and envelop the self within the shadows of vampiric sorcery, must be willing to become as those nocturnal archetypes which hide within their subconscious. you must embrace that within your deepest self, which is ever changing. in other words, take upon your conscious what is fitting to your personality and self. vampirism and lycanthropy is the most dangerous path to take on magickally, as it invites the dark arms of the black e

our command. the new age of shamanic tribal transformation and atavistic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america than is generally suspected..thus are thebrotherhoods of black adepts more powerful and dangerousthan any host of easternoccultists (madame helena blavatsky, the secret doctrine) speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the com-ing of the children of shadows. out of the great deep were they called by the wisdom of theearth-manin the form of man they moved amongst us, but only to sight were they as men. serpent-headed when the glamour was liftedcrept they into councils, taking form that were likeunto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling oermanto dest

should be read as fore-casts, as portents of things to come. artists and minstrels of more recent times also have thesame macro-theme in their creations, though few are aware of itconsider the final lines ofthe song stairway to heaven, by led zeppelin, and then why millions resonate with this andother masterpieces without knowing consciously why (see appendix a.)and as we wind on down the roadour shadows taller than our soulsthere walks a lady we all knowwho shines white light and wants to showhow everything still turns to goldand if you listen very hardthe tune will come to you at lastwhen all is one and one is allto be a rock and not to roll(from stairway to heaven jimmy page and robert plant) the entire tale of the humanbeing's duty of protecting theearth mother from pathogenicforces is

of work on darwin and cansay with some assurance that darwin did not derive his theory from nature but rather superimposed acertain philosophical world-view on nature and then spent 20 years trying to gather the facts to make itstick (introduction)advent of manyet the point of mans emergence as a human-being, the threshold of his attainment of personality andspirit these are still shrouded in the shadows of the prehistoric past (p. 5)catastrophe removed fossil record evidencea noted newspaper wrote that the chief puzzle in the life record of the ancient earth is how, 600million years ago, the basic divisions of species of the plant and animal kingdom have already sud-denly appeared. there being no earlier fossil record, this meant the first part of the evolutionary his-tory is missing. the

MICHAEL W FORD THE VAMPIRE GATE

. do not allow this great light to expand higher than your crown chakra, you are not stop the process of self-deification, but later test it and strengthen it. imagine this light can awaken others, that you are fair and beautiful. that there is a strong reason for all love and happiness to surround you. 6. this essence of the black flame, this light, as it grows brighter will begin to cast darker shadows, but also magnify darkness around you until your body itself is cloaked. purple and bluish lightning will electrify the room as it strikes down from this great light. focus the light to move downward through your material body, through your limbs and surrounding your shell. 28 7. once you have done this, now you visualize your astral body looking unto another angel in front of you. it is n

ch a concept? by acknowledging and affirm a concept as a reality do we make this thing a reality, it creates a foundation or view of thought within the mind. by continually striving for self-mastery and predatory spirituality, we become a part of the force we call the dragon. it answers through us. through the nightside, the luciferian through will and practice, can shiftshape, to hunt amoung the shadows. the forms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. ang

arga, meaning left way, symbolizes a path astray all others, subjective only to itself. to truly walk upon the left hand path, one must strive to break all personal taboos and gain knowledge and power from this averse way, thus expand power accordingly. lilith [hebrew] the goddess of witchcraft, magick and sorcery. lilith was the first wife of adam who refused to be submission and joined with the shadows and demonic spirits in the deserts. lilith was also said to be the spiritual mother of cain by her mate, samael (shaitan) the dragon. lilith appeared in sumerian times as a goddess of the beasts of the wild, as well as sorcery and night-fornication. lilith was said to have many forms, from beautiful women to half human and the bottom half animal, to half woman and half flame. lilith is als

MICHAEL WYNN THE SOUL TRAVELERS

ball in the center as a planet orbits a star. today, quantum physicists speak of gravity as a real particle, a graviton, created by the bowling ball and felt by the marble, slowly drawing the marble closer to the bowling ball. i agree with einstein s model, as opposed to the graviton model, because of how elegantly it explains changes in the passage of time and the complete lack of gravitational shadows. even the bible makes reference to the fabric of space; countless bible passages speak of the heavens as a fabric that can be stretched, torn, and folded in on itself (psalm 104:2, job 9:8, isaiah 40:22,jeremiah 10:12, jeremiah 51:15, zechariah 12:1, samuel 22:10, isaiah 42:5, isaiah 44:24, isaiah 51:13) what s been the result of all the quantum confusion? confusion. from its beginning, qu

many ghost hunters claim that spirits (perhaps more likely elementals) produce a slight magnetic field when they re present, and produce fluctuations in magnetic fields as they pass. it is also often reported that they can use microphones to produce noise they otherwise would be unable to indulge the ears of those present with. if our eyes were sensitive to the spirit world, we would see orbs and shadows moving about our homes countless times in a single day; some objects, which we know to be inanimate, may even appear alive. this spiritual traffic is quite normal, and usually not harmful. the possible psychological effects on those who are sensitive to the spirit world (in a world of those who aren t) could be crippling, and those sensitive people who cannot reconcile the material and spi

MICHAEL W FORD NOX UMBRA

ion by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hell (helan, the meeting place of sorcerers and the dead) in luciferian and sethanic witchcraft, the current of vampyrism is explored through the sorcerous aspects of summoning, creating and controlling shadows and wraiths, all connected by the self. before practicing the mentally challenging and dangerous rituals and workings in this tome, please take some time to explore what you are and how you may connect with this path. even for a luciferian witch, this is a thorny and treacherous road to roam. you may have certain visitors attracted by the gates you may open. be warned. a vampyric working o

fficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call f

g with the most primordial forces of the earth. the daevas or demons of the yatuk dinoih are 'shades' of ahriman, which may be summoned and invoked and then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this spi

would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates of hell, that is the meeting place of sorcerers and witches- those who travel into the darkness and flame of the sabbat

o emerge to one who is becoming as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension of self. the aspect of ahriman is as half-beast, werewolf type vampyre from. ahriman is a spirit of darkness, whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self-transformation through the image of the adversary. akhtya is the sorcerer on earth who drinks of the graal of ahriman and az, serpent and wolf. this inversion leads to the strength

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

sents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is t

MORALS AND DOGMA

o those of earth, and the eternal life accomplishes its evolutions in accordance with the same laws as the life of a dog "god has arranged all things by weight, number, and measure" says the bible; and this luminous doctrine was also that of plato. humanity has never really had but one religion and one worship. this universal light has had its uncertain mirages, its deceitful reflections, and its shadows; but always, after the nights of error, we see it reappear, one and pure like the sun. the magnificences of worship are the life of religion, and if christ wishes poor ministers, his sovereign divinity does not wish paltry altars. some protestants have not comprehended that worship is a teaching, and that we must not create in the imagination of the multitude a mean or miserable god. those

d beneath the surface. you still advance toward the light, toward that star, blazing in the distance, which is an emblem of the divine truth, given by god to the first men, and preserved amid all the vicissitudes of ages in the traditions and teachings of masonry. how far you will advance, depends upon yourself alone. here, as everywhere in the world, darkness struggles with light, and clouds and shadows intervene between you and the truth. when you shall have become imbued with the morality of masonry, with which you yet are, and for some time will be exclusively occupied--when you shall have learned to practice all the virtues which it inculcates; when they become familiar to you as your household gods; then will you be prepared to receive its lofty philosophical instruction, and to scal

sting the god of love with the cruel and vindictive passions of erring humanity, and making blood to have a sweet savor in his nostrils, and groans of agony to be delicious to his ears. man never had the right to usurp the unexercised prerogative of god, and condemn and punish another for his belief. born in a protestant land, we are of that faith. if we had opened our eyes to the light under the shadows of st. peter's at rome, we should have been devout catholics; born in the jewish quarter of aleppo, we should have contemned christ as an imposter; in constantinople, we should have cried"_allah il allah, god is great and mahomet is his prophet" birth, place, and education give us our faith. few believe in any religion because they have examined the evidences of its authenticity, and made

es, that sin dies not, but thrives and grows; and other and still other germs of evil gather around the accursed root; until, from that single seed of corruption, there springs up in the soul all that is horrible in habitual lying, knavery, or vice. loathingly, often, we take each downward step; but a frightful power urges us onward; and the hell of debt, disease, ignominy, or remorse gathers its shadows around our steps even on earth; and are yet but the beginnings of sorrows. the evil deed may be done in a single moment; but conscience never dies, memory never sleeps; guilt never can become innocence; and remorse can never whisper peace. beware, thou who art tempted to evil! beware what thou layest up for the future! beware what thou layest up in the archives of eternity! wrong not thy n

morning, when we recover our conscious existence from the embraces of sleep; when, from that image of death god calls us to a new life, and again gives us existence, and his mercies visit us in every bright ray and glad thought, and call for gratitude and content; the silence of that early dawn, the hushed silence, as it were, of expectation; the holy eventide, its cooling breeze, its lengthening shadows, its falling shades, its still and sober hour; the sultry noontide and the stern and solemn midnight; and spring-time, and chastening autumn; and summer, that unbars our gates, and carries us forth amidst the ever-renewed wonders of the world; and winter, that gathers us around the evening hearth--all these, as they pass, touch by turns the springs of the spiritual life in us, and are cond

MOTTA MARCELO THE COMMENTARIES OF AL

will to unite: then the one must study the other, divine every butterfly thought as it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there are intimate, delicate things, shadows of the leaves of the tree of the soul that dance in the breeze of love, so subtle that neither keats nor heine in words, neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, lovi

pating the true self, and exalting it to unimaginable heights. so long as one remains one's self' one is overwhelmed by the universe; destroy the sense of self, and every event is equally an expression of one's will, since its occurrence is the resultant of the concourse of the forces which one recognizes as one s own. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. this verse is very thoroughly explained in liber aleph "all in this kind are but shadows" says shakespeare, referring to actors. the universe is a puppet-play for the amusement of nuit and hadit in their nuptials; a very midsummer night's dream. so then we laugh at the mock woes of pyramus and thisbe, the clumsy gambols of bottom; for

scence in the order of nature is the ultimate wisdom. one must understand the universe perfectly, and be utterly indifferent to its pressure. these are the virtues which constitute a master of the temple. yet each man must act what he will; for he is energized by his own nature. so long as he works "without lust of result" and does his duty for its own sake, he will know that "the sorrows are but shadows. and he himself is "that which remains; for he can no more be destroyed, or his true will be thwarted, than matter diminish or energy disappear. he is a necessary unit of the universe, equal and opposite to the sum total of all the others; and his will is similarly the final factor which completes the equilibrium of the dynamical equation. he cannot fail if he would; thus, his sorrows are

ows. and he himself is "that which remains; for he can no more be destroyed, or his true will be thwarted, than matter diminish or energy disappear. he is a necessary unit of the universe, equal and opposite to the sum total of all the others; and his will is similarly the final factor which completes the equilibrium of the dynamical equation. he cannot fail if he would; thus, his sorrows are but shadows he could not see them if he kept his gaze fixed on his goal, the sun. the above is neither 'philosophy' nor 'consolation; it is a fact; but the assimilation of this fact is the result of a trance, or rather, a succession of trances. see liber aleph, chapters 7-3 1, 36-3 7, 46, 53, 57. it must be stressed once more that hadit does not "know" people who are not yet conscious of, and doing th

e sun. the above is neither 'philosophy' nor 'consolation; it is a fact; but the assimilation of this fact is the result of a trance, or rather, a succession of trances. see liber aleph, chapters 7-3 1, 36-3 7, 46, 53, 57. it must be stressed once more that hadit does not "know" people who are not yet conscious of, and doing their. true wills, and that such people are included in the category of 'shadows' the sensation of "that was a narrow escape" that initiates have at the moment of death comes from the ruach's intuitive perception that "this time" it almost, just not quite, severed its connection with the higher triad. the danger of any incarnation is this. and perhaps one of its attractions. see lxv, ii, vv. 3-6; iii, vv. 30-33; iv, vv. 18-2 1, 42- 47; v, vv. 8-10. 10. 0 prophet! thou

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

that it was never mentioned by mortals, who, when they invoked him, struck page 146 the earth with their hands, and in sacrificing to him turned away their faces. the belief of the people with regard to a future state was, in the homeric age, a sad and cheerless one. it was supposed that when a mortal ceased to exist, his spirit tenanted the shadowy outline of the human form it had quitted. these shadows, or shades as they were called, were driven by aides into his dominions, where they passed their time, some in brooding over the vicissitudes of fortune which they had experienced on earth, others in regretting the lost pleasures they had enjoyed in life, but all in a condition of semi-consciousness, from which the intellect could only be roused to full activity by drinking of the blood of

ONYX TABLET OF SET

i was searching for those elements that could give my experience meaning and purpose. unlike before i was investigating my own divine nature not that of an illusionary external force. onyx tablet: ot.i.3.3 temple of set author: james severson iii date: july 11, 1994 revision: html revision: august 8, 1999 ce i began to meet these strange and brilliant individuals. in their words and actions i saw shadows beyond what i knew existed in human time and space. this forum of special persons had become a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this struct

e a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i too had touched the *source: the *gift of set* born of my initial desires] i sought to investigate this hidden knowledge and practice the dark art with a sense of wonder as my desires became manifest. ever so subtly the results presented themselv

PHILIP NEIL MYTHS LEGENDS EXPLAINED

underworld, also called hades after its ruler, was the land of the dead. hermes took the souls of the dead to the river styx where they paid charon, the ferryman, to row them across. cerberus the three-headed watchdog prevented escape. hades had several entrances to the upper world and could also be reached by sea, as odysseus did (see pp. 64 -65. the majority of ghosts conceived of literally as shadows of their former selves stayed on the featureless plain of asphodel. a lucky few went to elysium, the islands of the blessed. an unlucky few were condemned to everlasting torment in tartarus among these were the titans (see p. 23; king tantalus, who killed his son, abused the gods friendship and was condemned to stand chin-deep in water that he could never drink (thus forever tantalized; an

er, then in a lake, and finally she freed him into the sea. there, he led other whales in for the people to hunt, until he himself was killed by a stranger. endless forest on the other side of the sea, the chukchi say that there is an endless forest. the spirits of this forest come to trade with humans, but their presence is only indicated by the fox or beaver skins that they carry; they are mere shadows. they like to be paid in tobacco for the skins. gull-maiden a chukchi lad stole the clothes left on the shore by a bathing gull-maiden, and married her. they had two children, but the gull-wife hankered for the freedom of the air. when a flock of gulls flew by, they plucked their wings and stuck feathers on the wife and children, and they flew away. but the husband traveled to the country

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

for gimage h [tzelem] signifies these 120 [permutations in their] female [version [the latter] are sealed within [nukva, appearing as two doors [closing it off] so that evil cannot derive any sustenance from him. we thus look at the word tzelem as the word tzel in essence, with the incidental addition of the final mem. we therefore find the word for gshadow h in the plural, as in the verse, gthe shadows have fled. h20 this refers to the 120 male [permutations] and the 120 female [permutations. but the word for gimage h appears only in the singular, not in the plural, for the final mem is affixed only in the female. this is the mystical meaning of the verse[ gg-d prepared a kikayon-plant, and it rose up over jonah to give shade upon his head. h21 to explain: the book of jonah [allegoricall

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d in salute, and sink them. all face as usual but remain standing. frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux goes north-east, faces west, and raising his wand says: in the name of the lord of the universe, who works in silence and whom naught but silence can express, i declare that the sun has arisen and the shadows flee away. keru. returns to his place. hierophant knocks. 1 hiereus knocks. 1 hegemon knocks. 1 (knocks and says) khabs (knocks) am (knocks) pekht. neophyte ritual hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. the knocks are given before the words are said. when the battery is completed, all make the signs tow

raises the hoodwink for a moment. hiereus stands threatening with his sword. hiereus thou canst not pass by me, saith the guardian of the west, unless thou canst tell me my name. heg darkness is thy name, thou great one of the paths of the shades. hiereus thou hast known me now, so pass thou on. fear is failure so be thou without fear. for he who trembles at the flame and at the flood and at the shadows of the air, hath no part in god. kerux leads on. they pass hierophant who gives one knock. hiereus gives one knock as they pass. after this passing, kerux halts in the north, and raises his wand. neophyte ritual 125 hiero he8 hiero he8 hiereus unpurified and unconsecrated, thou canst not enter the path of the east! i purify thee with water. cross and sprinkling as before) dad i consecrate

d. pass thou on. hegives banner of west to hegemon who continues to circumambulate with zelator, giving banner of west to kerux as he passes him. hiereus reads as theygo round the fourth time, whi1ekeru.x rises with saltin his right hand, the banner of the west in left. hiereus (as they go round) 0 lord of the universe- thou art above all things and thy name is in all things; and before thee, the shadows of night roll back and the darkness hasteth away. kenu (barring the way with salt and banner of west) the priest with the mask of the ox, spake and said "thou canst not pass the gate of the northern heaven, unless thou canst tell me my name" heg satem, in the abode of shu, the bull of earth, is thy name. thou art kephra, the sun at night 'the "mother letters1'are given as relating to the p

may have a body firm and substantial, manifesting unto me as a solid in the astral light that through it the powers of tzedek may manifest unto me. creature of talismans i have bound unto thee the water. so pass we on. take up talisman, raise it aloft again attracting the light, circumambulate, saying: 0 lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteth away. pass on to north. face earth tablet, and say: creature of talismans, before the mercy of chesed can manifest in thy being, the elements of thy body must have an enduring stability. place talisman before earth tablet, make invoking circle round it and pentagram of passive spirit with wheel, and invoking earth pentagram with taurus kerub

of the guardian of the gate of the west, i tread thee down beneath my feet, 0 form of darknessand of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on. go round, saying: ritual for spiritual development 439 0 lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away. eheieh. metatron. thus have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a centre of the supernal splendour. stop in the north, form the pillars, aspire. pass east, say: after the formless and the void and the darkness, then cometh the knowledge of the light. so in the place

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

does he desire?guardian:instruction.suffragan:that he has already received, what more does he seek?guardian: further knowledge.suffragan:let him enter and advance to the centre of the sacred hall by the 4 steps of wisdom.the aspirant makes the 4 steps when near the centre of the hall, placing hand to heart each timeand finally bowing.celebrant:my brother, whence came you?conductor:from a land of shadows, where the blessings of knowledge but rarely penetrate.celebrant:where stand you now?conductor: in the depths of the earth, my hands extended to the north and to the south.aspirant stands in a crucified form as instructed.and my desire is to approach the radiant east and rejoice in the perfect light.rituals of the societas rosicrucianis in angliasecond section11 celebrant:you are worthily

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

usset charger; shaking his mane of smoke, fire flies before her with wings of scarlet and black; famine and plague follow on diseased and emaciated steeds, gleaning the few sheaves which remain to complete her harvest. after this funereal procession come two little children, radiating with smiles and life, the intelligence and love of the coming century, the dual genius of a newborn humanity. the shadows of death fold up before them, as does night before the morning star; with nimble feet they skim the earth and sow with full hands the hope of another year. but death will come no more, impiteous and terrible, to mow like dry grass the ripe blades of the new age; it will give place to the angel of progress, who will gently liberate souls from mortal chains, so that they may ascend to god. w

e distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditated that terrible hour when he should cry, in the throes of his agony: emy god, my god, why hast thou forsaken me? f as the star of the morning goes before the sun, the rebellion of lucifer announced to new-born nature the coming incarnation of god. possibly lucifer, in his fall through night, carried with him a rain of suns an

almly the horrible anguish of humanity and the long agony of earth -because it is free in its solitude and possesses its light. h such were the tendencies of the heresiarchs in the early centuries. some, like the ophites, adored the demon under the figure of a serpent; others, like the cainites, justified the rebellion of the first angel and that of the first murderer. all those errors, all those shadows, all those monstrous idols of anarchy which india opposes in its symbols to the magical trimurti, have found priests and worshippers in christianity. the demon is mentioned nowhere in genesis; an allegorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but

thdraw from circles in which we cannot acquire some initiative. finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. now, of all forms of worship the most magical is that which most realizes the 16 the ritual of transcendental magic miraculous, which bases the most inconceivable mysteries upon the highest reasons, which has lights equivalent to its shadows, which popularizes miracles, and incarnates god in all mankind by faith. this religion has existed always in the world, and under many names has been ever the one and ruling religion. it has now among the nations of the earth three apparently hostile forms, which are destined, however, to unite before long for the constitution of a universal church. i refer to the greek orthodoxy, roman ca

be a community of ideas and desires, and such a communion cannot be attained except by a common religion established on the very foundations of intelligence and reason. this religion has existed always in the world, and is that only which can be called one, infallible, indefectible and veritably catholic. that is, universal. this religion, of which all others have been successively the veils and shadows, is that which demonstrates being by being, truth by reason, reason by evidence and common sense. it is that which proves by realities the reasonable basis of hypotheses, and forbids reasoning upon hypotheses independently of realities. it is that which is grounded on the doctrine of universal analogies but never confounds the things of science with those of faith. it can never be of faith

RUBY TABLET OF SET

l. 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. harpokrates, the infant horus the younger of the osirian mythos, is in fact a corruption of harwer, the great horus. here harwer exposes the corruption and points to a further fallacy: an intellect cannot worship itself as an "object. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. this reaffirms the opposition of harwer to nuit, who considers non-existence [of anything else] the supreme joy [see #i-32. finite intellects are subject to death. the non-conscious whole of matter/energy (nuit) will, however, continue to displace space indefinitely. 10. o prophet! thou hast ill will to learn this writing. 11. i see th

an eighteenfold sequence of statements addressed to the original("third ordering) initiates of the temple of set in ancient times. it is oddly like a book of coming forth by night for them in more ways than one: it identifies its source, it explains to the initiates exactly what they are, it warns them against dangers from ordinary("second ordering) humans, it admonishes them in certain ways, it shadows forth the return of the temple in the future, and it exalts the black flame directly in the 18th part. the 19th part is not so much a statement as an operative invocation to be used for access to what dee referred to as the "thirty aires or aethyrs" use of this invocation is best described in crowley's liber lxxxix vel chanokh in #9g and #9h; you may also want to consult #10b and the visio

can do is pool our intellectual resources, extract a set of best possible hypotheses/answers and then go from there. one thing is dead certain: an inevitable day will come when each of us will have an opportunity to put our theories and knowledge to the test in no uncertain terms. what is it to xeper? it is to come into being, to emerge from that cave plato spoke of and see reality not as dancing shadows, but solid images full of color, warmth, and determination (or a lack thereof) expect no physical changes such as brush-like ears or an elongated curving nose. you can reasonably expect to grow older and eventually undergo conventional somatic deteriorations, but the temple of set has no direct influence on normal biological changes. what is it to remanifest? it is first to have come into

d. thelema has been described as a map, and a map unfolds to reveal previously uncharted territories of the soul. go forward, for there is no turning back. only death and inertia lie behind. chart the course that you will. beware of me, for i have always dealt in obscurity and confusion. but the diamond must be properly cut, and the cutting edge of thelema, the individual will, can slice away the shadows to reveal the core of a blazing gem, the silver star of the self. thus you will carve your own course through initiation, shining as the star that you are [crowley places a stone upon the altar [ipsissimus lewis stands before the altar, dedicating the symbolic stones to the success of the working] each facet of our history sheds its light upon every other facet. by perceiving and studying

city environmental sounds, tv audio of noises, and then processing them to make them less recognizable. the result is a collage of otherworldly ambience. visual o surroundings. desert: the desert is one of the traditional spaces of set. it represents the wild and untamed land, as well as the source of great power and strength. it is a symbol of the empty spaces where the adept will face his inner shadows and demons, a symbol for the abyss. it is traditional among many cultures for magicians and mystics to seek communion with the greater spirits in the desert. the ritual should be performed there if possible. in this instance, the best time would be in the solar equinox and at the full moon. wilderness: set is also the neter of the wilderness in general, and any wild spaces. this is an alte

SALMANRUSHDIE THESATANICVERSES

ed long ago through the bodies of sea-cucumbers, but black and dour, sucking light from the sun. coney crouches over you like an imaginary beast. you ascend along its spine. leaving behind the last trees, white--flowered with thick, milky leaves, you climb among the boulders, which get larger as you get higher, until they resemble huge walls and start blotting out the sun. the lizards arc blue as shadows. then you are on the peak, jahilia behind you, the featureless desert ahead. you descend on the desert side, and about five hundred feet down you reach the cave, which is high enough to stand upright in, and whose floor is covered in miraculous albino sand. as you climb you hear the desert doves calling your name, and the rocks greet you, too, in your own language, crying mahound, mahound

ly through the streets of gold, past pilgrims who lie unconscious while cutpurses earn their living. he hears the wine--blurred carousing through every golden-gleaming doorway, and feels the song and howling laughter and coin-chinkings hurting him like mortal insults. but he doesn't find what he's looking for, not here, so he moves away from the illuminated revelry of gold and begins to stalk the shadows, hunting the apparition of the lion. and finds, after hours of searching, what he knew would be waiting, in a dark corner of the city's outer walls, the thing of his vision, the red manticore with the triple row of teeth. the manticorc has blue eyes and a mannish face and its voice is half- trumpet and half-flute. it is fast as the wind, its nails are corkscrew talons and its tail hurls po

otfall rosa, looking up at the ceiling, called him in a whisper by a long-unspoken name. martin she said. his last name the same as that of his country's deadliest snake, the viper. the vibora _de la cruz. at once she saw the shapes moving on the beach, as if the forbidden name had conjured up the dead. not again, she thought, and went for her opera-glasses. she returned to find the beach full of shadows, and this time she was afraid, because whereas the norman fleet came sailing, when it came, proudly and openly and without recourse to subterfuge, these shades were sneaky, emitting stifled imprecations and alarming, muted yaps and barks, they seemed headless, crouching, arms and legs a--dangle like giant, unshelled crabs. scuttling, sidelong, heavy boots crunching on shingle. lots of them

hoing the real one word for word, had rejected her husband a hundred and one times _he doesn't exist, it, such things are not so, it was jamshed the virtuous who, setting aside love and desire, helped. leaving behind a weeping pamela _don't you dare bring that back here, she shouted from the top floor- from saladin's den- jumpy, wrapping chamcha in sheepskin and blanket, led enfeebled through the shadows to the shaandaar caf, promising with empty kindness "it'll be all right. you'll see. it'll all be fine" when saladin chamcha awoke, the memory of these words filled him with a bitter anger. where's farishta, he found himself thinking. that bastard: i bet he's doing okay- it was a thought to which he would return, with extraordinary results; for the moment, however, he had other fish to fry

argument to be useless. with hal, all explanations were post facto rationalizations. he was strictly a seat--of--the--pants man, who took for his motto the advice given by deep throat to bob woodward _follow the money. he had the phrase set in large sans--serif type and pinned up in his office over a still from _all the president's men: hal holbrook (another hal) in the car park, standing in the shadows. follow the money: it explained, as he was fond of saying, his five wives, all independently wealthy, from each of whom he had received a handsome divorce settlement. he was presently married to a wasted child maybe one--third his age, with waist--length auburn hair and a spectral look that would have made her a great beauty a quarter of a century earlier "this one doesn't have a bean; she

SATANGEL

that his transcendental philosophy was essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation, of summoning and binding spirits by means of their names, signatures, by words of power, by magical glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing bac

SATANIC BIBLE

ys shall be long in the land- cursed are the gazers toward a richer life beyond the grave, for they shall perish amidst plenty! 7. blessed are the destroyers of false hope, for they are the true messiahs- cursed are the god-adorers, for they shall be shorn sheep! 8. blessed are the valiant, for they shall obtain great treasure- cursed are the believers in good and evil, for they are frightened by shadows! 9. blessed are those that believe in what is best for them, for never shall their minds be terrorized- cursed are the "lambs of god, for they shall be bled whiter than snow! 10. blessed is the man who has a sprinkling of enemies, for they shall make him a hero- cursed is he who doeth good unto others who sneer upon him in return, for he shall be despised! 11. blessed are the mighty-minded

SATANIC RITUALS

of the "witchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton sz

e. a great teacher 5. year 1950 c.e. a revolutionary 6. year 1970 c.e. a fallible, representative man 7. year 1975 c.e. a symbolic image, representative of a human type. 8. year 1985 c.e. a descriptive word with an interesting origin. 9. year 2000 ce. a well-known folk myth. l'air epais the ceremony of the stifling air along the shore the cloud waves break, the twin suns sink behind the lake, the shadows lengthen in carcosa. strange is the night where blade stars rise, and strange moons circle through the skies, but stranger still is lost carcosa. songs that the hyades shall sing, where flap the tatters of the king, must die unheard in dim carcosa. song of my soul, my voice is dead, die thou, unsung, as tears unshed shall dry and die in lost carcosa -robert w. chambers "casilda's song" fro

shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. i find no hint throughout the universe of good or ill, of blessing or of curse; i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted even by the faintest spark, for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick procession

ort die lord! o mount the blizzards across the steppes and answer to our beckoning! my lips delighteth in thy praise, o tchornibog! i am a creature of thy creation, spawn of thy flame, craze of thy mind, carrier of transition! let comets hail the advent of thy coming, when we, thy sons, await on triglav's heights the omens of thy will! the glowing coals of ancient sacrifice give birth to spectral shadows who live again as gods of wine and joy [celebrant lowers arms] celebrant: arise and call the bones! the living bones upon the throne! slava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure

ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for thurible. acolyte presents thurible to priest, who censes altar first, then congregation. he then returns thurible to acolyte and resumes his invocation] celebrant: come forth from out the gorge of night! take flight on leathern wings and soar above the mountain's summit. cast thy shadows o'er the earth in answer to our call! knyazyam idut! dorogu im! exaltation tchort! slovye nye abe myeny! participants (response) celebrant: balaam! slovye nye sogliya day mi! participants (response) celebrant: pyerun! seela nye posti zne maya! participants (response) celebrant: kors! mudrostye nye domisl maya! participants (response) celebrant: dracula! pravilnoye vos krye sy niye! partici

SATANICON

ck chapel; a place to be alone to ponder; to ritualize, guided by waxen flames of darkness. hell is our interlude, a moment away from people, christianity, moralism, crime, complaints and despair, politics and newspapers, problems great and small. hell is where we consume the smokish flavours of incense and soothing melodies of bach and berlioz. hell is where we re sympathetic to darkened images, shadows on the walls, spectres out of our minds. hell is where we yearn as we will; where we indulge in whatever vice desired. hell is where our imaginations enjoy the ultimate freedoms; the ultimate expression creation; and we may well become devils. hell is where we scheme and write blasphemies; hateful verse against adversaries. hell is where we may be out-of-our minds; devilish outs, indulging

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

uals fires are built within the cauldron to symbolize the heat and light of the sun. related to the cauldron is the cup, which contains beverages drunk during rituals. the crystal sphere is used in divination( predicting the future) and promotes contemplation. as a sphere, it is symbolic of the goddess. the bell is a feminine symbol used to invoke, or call, the goddess during rituals. the book of shadows is the closest thing that wicca has to a sacred scripture, though it is more in the nature of a workbook or manual. each book of shadows is compiled by the individual practitioner, but such books are often passed from wiccan to wiccan. they contain not rules but suggestions about wiccan practice, including invocations and rituals. the pentacle is one of the most visible symbols of wicca. i

r could speak publicly about the practice. he was also free to establish his own coven. gardner moved to the isle of man where an acquaintance had opened the museum of magic and witchcraft. gardner soon bought the museum and operated it himself. in 1953 he met doreen valiente (1922 1999, whom he initiated into his coven of witches. together they edited and expanded what gardner called his book of shadows, a book of rules and rituals for the operation of a coven. historians believe valiente a woman reads from the wiccan book of shadows during a se ance. gerald gardner led a revival of wicca in modern times. the cover story/corbis. 140 world religions: biographies gerald brousseau gardner may have toned down some of crowley s information regarding sexual practices and also helped to insert a

ed raymond buckley into the practice. buckley then went back to the united states, where he was living. he began to spread gardner s teachings in america, and they ultimately developed into the wicca movement, which had more than fifty thousand practitioners by the early twenty-first century. the gardnerian tradition gardner wrote about the sources he used for his witchcraft ritual in his book of shadows. although it is a central sacred text to the religion of wicca, this book was never published or made available to the general public. instead, each coven possesses its own hand-written copy, and some of these are in code. they all supposedly contain the basic principles of gardner s teachings and rituals, but differ somewhat from coven to coven, based on local preferences. the gardnerian

sort: husband, companion. intoxicating: capable of making drunk. verdant: lush or flourishing with vegetation. perpetuates: continues. lustily: with energy and enthusiasm. imbues: fills. sickle: a tool with a semicircular blade on a handle, used for cutting tall grass. trident: a spear with three prongs. world religions: primary sources 105 wicca: a guide for the solitary practitioner the book of shadows, a handbook of wiccan rituals that discusses music, dance, construction of altars, and many other symbolic practices and items. the book of shadows has no particular author or publisher. it has been handed down, usually in handwritten form (though versions are available widely on the internet, by generations of wiccans. did you know. wiccans estimate their numbers to be about 750,000 in th

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

hout looking back at the object of your study. then, after you are sure that you have written down everything you have seen, compare your notes to the actual scene and discover all that you have missed. most of us will record the obvious, but neglect the fine detail. many will be unaware that any detail exists at all. try to discover the depth of your discernment. more than that, consider how the shadows deceive you. where is the wind going? why do sun drops dance on water? what did the clouds try to tell you, and why was there anything out there anyway? often have sages expounded on the difference between looking and seeing. once there were two indian boys who were rivals, and each tried to outdo the other. as they grew older, their contests grew more exacting, and the difference between

east and one west; he who brings me meat by day's end shall have a powerful charm, and all will know of his prowess" this seemed like a fine idea to the boys, and they quickly followed the old sage's advice, one traveling east and one traveling west. in his own way, each boy tried his best, traversing meadows and valleys in his quest. while the boys hunted, the old seer waited and peered into the shadows of today to see the bright light of tomorrow. then, as those shadows lengthened and the moon rose pale in the evening sky, the boys returned to the old man. he stood waiting for them on the little hill where he lived near the stream his father had discovered so many moons ago. later that evening, the boys came in from different directions, but long before they arrived, the old man could se

successful boy with his prize in exchange for the meat. indeed, he was a great hunter. however, in the end he gave the other boy the greater gift. he taught that boy to really see. so, who turned out to be the great hunter? who was the next medicine man? could the hunter see at night? could the medicine man see in spite of it? who became really aware? who could see the color of tomorrow from the shadows of today? what did the old man perceive in the boy who had not yet learned to see? the natural hunter already had his gift. though he brimmed with ability, the other boy's heart was not in hunting, but the old man saw a spark of magical ability in him. all that was necessary was to slowly develop that spark into a flame and then into a white-hot star of purpose, intent, focus and will. the

hen into a white-hot star of purpose, intent, focus and will. the steps on the great cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled in this simple children's story? is it really a simple children's story? how well do you see? witan the wind brings an answer to the question unasked the shadows play yet hold great secrets there is wisdom in the flame and reflection in the water a falling leaf carries news an owl cries a life rises from the ashes and there is one who knows the color of tomorrow from the shadows of today. dealing with today lets think a little about living in the here and now. the past is history and can't be changed. however, one can learn its lessons. both positi

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

t was the day for polished scepticism and affected wisdom, it was the day also for the most egregious credulity and the most mystical superstitions, the day in which magnetism and magic found converts amongst the disciples of diderot; when prophecies were current in every mouth; when the salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal rising, heralding the new sun before which all vapours were to vanish, stalked from their graves in the feudal ages all the phantoms that had flitted before the eyes of paracelsus and agrippa. dazzled by the dawn of the revolution, glyndon was yet more attracted by its stran

e the seeds of good and greatness, if the tares and weeds of worldly vanities and fears would suffer them to grow. if she were his, and i had thus transplanted to another soil the passion that obscures my gaze and disarms my power, unseen, unheard, unrecognised, i could watch over his fate, and secretly prompt his deeds, and minister to her welfare through his own. but time rushes on! through the shadows that encircle me, i see, gathering round her, the darkest dangers. no choice but flight, no escape save with him or me. with me! the rapturous thought, the terrible conviction! with me! mejnour, canst thou wonder that i would save her from myself? a moment in the life of ages, a bubble on the shoreless sea. what else to me can be human love? and in this exquisite nature of hers, more pure

skill. come to me from thy solitude amidst the wrecks of rome! i pant for a living confidant, for one who in the old time has himself known jealousy and love. i have sought commune with adon-ai; but his presence, that once inspired such heavenly content with knowledge, and so serene a confidence in destiny, now only troubles and perplexes me. from the height from which i strive to search into the shadows of things to come, i see confused spectres of menace and wrath. methinks i behold a ghastly limit to the wondrous existence i have held, methinks that, after ages of the ideal life, i see my course merge into the most stormy whirlpool of the real. where the stars opened to me their gates, there looms a scaffold, thick steams of blood rise as from a shambles. what is more strange to me, a c

singularly beautiful. it might have been compared to a crest of gigantic feathers, the diadem of the mountain, high-arched, and drooping downward, with the hues delicately shaded off, and the whole shifting and tremulous as the plumage on a warrior's helmet. the glare of the flame spread, luminous and crimson, over the dark and rugged ground on which they stood, and drew an innumerable variety of shadows from crag and hollow. an oppressive and sulphureous exhalation served to increase the gloomy and sublime terror of the place. but on turning from the mountain, and towards the distant and unseen ocean, the contrast was wonderfully great; the heavens serene and blue, the stars still and calm as the eyes of divine love. it was as if the realms of the opposing principles of evil and of good w

and pushed his horse into a kind of amble "now your answer, quick "i have decided. the love of viola has vanished from my heart. the pursuit is over "you have decided "i have; and now my reward "thy reward! well; ere this hour to-morrow it shall await thee" zanoni gave the rein to his horse; it sprang forward with a bound: the sparks flew from its hoofs, and horse and rider disappeared amidst the shadows of the street whence they had emerged. mervale was surprised to see his friend by his side, a minute after they had parted "what has passed between you and zanoni "mervale, do not ask me to-night! i am in a dream "i do not wonder at it, for even i am in a sleep. let us push on" in the retirement of his chamber, glyndon sought to recollect his thoughts. he sat down on the foot of his bed, a

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great

a circle, but its true power lies at a higher level, when used to invoke, and dismiss spiritual entities. it is associated with the element of fire. miscellaneous altar tools these include candles, cords, censor/thurible/incense, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, rune stones, oils, cauldron, mortar& pestle, bolline, and broom. to name a few. your book of shadows, or grimoire, is one of the most important tools you will ever own. in the craft, it was the place where the young witches wrote down their thoughts and spells. called a book of shadows, because magick is not black or white. this is a journal, a collection of rituals, and a personal collection of spell recipes. tradition, states that it must be hand written, with magical inks using a speci

and a personal collection of spell recipes. tradition, states that it must be hand written, with magical inks using a special consecrated pen of art. more often then not, the modern practitioner will have computer scans and printouts taped or glued within its pages. the truly techno-pagan might even have the whole thing stored on their computer s hard drive. regardless of what medium your book of shadows takes, it should be arranged (in a minimum of) three sections, and certain things should be included within its pages. the first section should have some general information and personal notes. among this information should be your magical, or craft name. this is a holdover from the days when free thinkers were persecuted, and the only name within your group, you might be know by would be

hen you pick a name to use, it should be one that expresses your higher goals, and reflect the path you choose to follow. if you are walking a predominantly celtic path, a name like redwood dream catcher, would not be in harmony with your goals. another item that should be in the first part of your grimore, is your astrology chart. some groups and covens require this information, and your book of shadows is an excellent place to keep it. page 10 the second section of your book of shadows, should be filled with spell recipe information. these are the notes on correspondences, as well as some of the spells that you have used and found to work well for you. the last section of your grimoire, is used for your rituals. on a personal note, i have found it advantages to write only upon one side o

ow to perceive them, there are no secrets. the creativity of the subconscious is unlimited. thomas d. willhite the sub-conscious mind is where the true authority of the magician resides. this source of power is the force behind our magick. to know memory to dare emotions to will creativity to keep silent programs page 13 grimoire of eclectic magick the art of magick practice( next to your book of shadows (or grimoire, your work journal is one of your most important tools. this book can take many forms, but i have found that the 3-ring notebook binder works best. it is from this book, that you will transfer information into your book of shadows. each time you practice anything related to the learning of magick, cast a spell, preform a ritual, have a profound vision or dream, you should reco

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire world. conspiracy enthusiasts allege that there are clandestine organizations which for centuries have remained a threat to individual freedoms, quietly operating in the shadows, silently infiltrating political organizations, and secretly manipulating every level of government and every facet of society. one of the favorites of conspiracy theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed b

resenting death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances before them with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the shadows was a monstrous creature prepared to devour the deceased, should the feather of truth outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted to proceed to the fields of aalu, the world, where the gods lived. because humans were the offspring of

oreboding and threatening in the flickering torchlight. on the far side of the room, a hole in the wall, flanked by a human skeleton and a mummy, appeared just large enough for someone to enter on hands and knees. here, the novice was given another opportunity to turn back. or, if he had the courage, he was to crawl into the tunnel and continue on his way. with only a small lamp to drive back the shadows of the cramped corridor, the novice crawled on his hands and knees, hearing over and over a deep sepulchral voice warning that fools who coveted knowledge were certain to perish in the tunnel. as the initiate proceeded forward, he eventually found himself in a wider area where he began to descend an iron ladder. but as he reached the lowest rung, he saw below him only a gaping abyss. there

ephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the shadows was a monstrous creature prepared to devour the deceased, should the feather of truth outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted to proceed to the fields of aalu (or iahru, the real world, where the gods lived. because humans were th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

hly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire world. conspiracy enthusiasts allege that there are clandestine organizations which for centuries have remained a threat to individual freedoms, quietly operating in the shadows, silently infiltrating political organizations, and secretly manipulating every level of government and every facet of society. one of the favorites of conspiracy theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed b

d their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious creatures. for some individuals, the very idea that vampires, werewolves, and chupacabras are out there, lurking in the shadows, makes the adrenaline surge in an otherwise humdrum and dull workaday world. others may find that the notion of long-necked monsters swimming in the world s lakes, apelike giants prowling the forests and prehistoric behemoths trampling down remote jungles ignites their creative fires. creatures that defy science, reason, and logic can thrive well in the human imagination. other researchers

ects of entertainment, scary movies, and thrilling television programs that bring relief from the tensions of the real world of homework, peer acceptance, work-related stress, taxes, and providing for one s children. yet there seems within each human being a desire to be frightened safely frightened, that is by those dormant memories of those demon-infested nights when the creatures waited in the shadows to seize their victims. as one watches the late-night creature feature on television and hears that strange sound outside the window, the thought pops uneasily into the mind that all things are possible even those things that everyone knows cannot possibly exist. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 69 therianthropes

, though some reports list it as over six and a half feet. its head is oval in shape and it has an elongated jaw with a small, slit mouth and fangs that protrude both upward and downward. a few witnesses have claimed to have seen small, pointed ears on its reptilianlike head, but all who have seen the chupacabra after dark state that they will never forget its red eyes that glow menacingly in the shadows. although its arms are thin, they are extremely powerful, ending in three-clawed paws. a most unusual attribute of the chupacabra is its chameleonlike ability to change colors even though it appears to have a strong, coarse black hair that covers its torso. somehow, the creature is able to alter its coloration from green to grayish and from light brown to black, depending upon the vegetati

burial shroud, intent only on sating its bloodlust, was forgotten and replaced by the beguilingly romantic figures that have appeared ever since in films and popular novels. the cinematic depiction of the vampire in f. w. murnau s nosferatu (1922) presented a much more accurate characterization of the traditional vampire. in this film actor max schreck s loathsome bloodsucker creeps about in the shadows with dark-ringed, hollowed eyes, pointed devil ears, and hideous fangs. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 80 mysterious creatures in the summer of 2002, romanian tourism minister dan agathon announced plans to build a dracula theme park on a hilltop near the medieval town of sighisoara, the birthplace of the fifteenth-century romanian

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

hly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire world. conspiracy enthusiasts allege that there are clandestine organizations which for centuries have remained a threat to individual freedoms, quietly operating in the shadows, silently infiltrating political organizations, and secretly manipulating every level of government and every facet of society. one of the favorites of conspiracy theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed b

ul and influential throughout the western world, is today regarded by many as little more than a social relic of the past. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. for conspiracy enthusiasts, however, both societies remain a threat to individual freedoms, allegedly operating in the shadows, silently infiltrating political organizations, secretly manipulating every level of government and every facet of society. almost without exception, each of the secret societies presented in this chapter began with serious religious aspirations, which slowly disintegrated into political ambitions, and eventually deteriorated into criminal activities. the garduna and the holy vehm had thei

ard, michael. the occult conspiracy: secret societies. their influence and power in world history. rochester, vt: inner traditions, 1989. the assassins regarded as one of the most fearful of all secret societies, the hashashin, the assassins, seemed capable of penetrating any security, of striking down any victim regardless of the body of men who might guard him. they moved as if they were deadly shadows and struck with a fury that shattered the nerves and the resolve of their most stalwart foes. the very name of the secret society of killers has given the english language the words gassassin, h one who kills for fanatical or monetary reasons; gassassinate, h the act of killing suddenly and treacherously; and gassassination, h the murder of a prominent person. the original appellation for

iors to the belief that death in the pursuit of orders guaranteed an immediate transference to paradise, they fought with a fury untouched by the normal fear of dying in combat. masters of disguise and of many languages and dialects, the assassins might one day appear as simple peasants working around a castle wall and the next emerge as highly capable warriors springing on their victims from the shadows. the assassins inveigled themselves into the services of all the surrounding rulers, posing as loyal soldiers or servants, but always awaiting the bidding of their grand master to strike if ordered to do so. a powerful sultan who defied the orders of hasan might suddenly find himself attacked by assassins who for many years had been regarded as trusted servants but had only been hiding in

ing seen. after that cruelly defiant gesture, the cult committed several murders in broad daylight. the native inhabitants of the region lost all confidence in the police and their ability to stop the slashings and killings of the powerful leopard men. even some of wilson fs men began to believe that the cultists might truly have the ability to shapeshift into leopards and to fade unseen into the shadows. one night in mid-august 1947, wilson was awakened by the warning growl from his t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 25 formany african tribes, the leopard is a powerful totem animal. dog. when he rose to investigate, a four-footlong, barbed arrow whistled by his head, narrowly missing him and embedding itself in the wa

THE GOD OF THE WITCHES

e ofworcester, and he not only won an overwhelming victory but died that very day seven years later in themiddle of the worst thunderstorm within human memory; which was proof positive of the truth of the story inthe minds of the royalists.[22] on the other hand the royalists in scotland were believed to have soldthemselves to the evil one. the bishops were said to be cloven-footed and to cast no shadows, and thosejustices of the peace appointed to try the political prisoners were seen often talking in a friendly way with thedevil.[23]this uninterrupted record of belief in a horned deity shows that underlying the official religion of the rulersthere still remained the ancient cult with all its rites almost untouched.in the depositions of the witches at the trials the horned god is very pro

THE KEY TO THE MYSTERIES

ssarily absurd, since reason must renounce for ever the project of attaining to him; necessarily credible, since science and reason, far from demonstrating that he does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you will, ne

n humanity; it is, then, in life, it is in nature itself; it is an incontestable fact of science, and even of reason. the true religion is that which has always existed, which exists today, and will exist for ever. some one may say that religion is this or that; religion is what it is. this is the true religion, and the false religions are superstitions imitated from her, borrowed from her, lying shadows of herself! one may say of religion what one says of true art. savage attempts at painting or sculpture are the attempts of ignorance to arrive at the truth. art proves itself by itself, is radiant with its own splendour, is unique and eternal like beauty. the true religion is beautiful, and it is by that divine character that it imposes itself on the respect of science, and obtains the as

the number of protestants is of no importance to catholic truth. if all men were blind, would that be a reason for denying the existence of the sun? reason, in protesting against dogma, proves sufficiently that she has not invented it; but she is forced to admire the morality which results from that dogma. now, if morality is a light, it follows that dogma must be a sun; light does not come from shadows. between the two abysses of polytheism, and an absurd and ignorant theism, there is only one possible medium: the mystery of the most holy trinity. between speculative theism, and anthropomorphiosm, there is only one possible medium: the mystery of incarnation. between immoral fatality, and draconic responsibility, which would conclude the damnation of all beings, there is only one possibl

m. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas follows it; he dies, dreaming that nymphs caress him, and no longer hears the voice of hercules recalling him to the labours of life; hercules, who runs wildly everywhere, crying "hylas! hylas" another fable, not less touching, which steps forth from the shadows of the orphic initiation, is that of eurydice recalled to life by the miracles of harmony and love, of eurydice, that sensitive broken on the very day of her marriage, who takes refuge in the tomb, trembling with modesty. soon she hears the lyre of orpheus, and slowly climbs again towards the light; the terrible divinities of erebus dare not bar her passage. she follows the poet, or rather

and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves of soft, clear light, flowing from the black teats of the mother of the gods, from which hang the two children, eros and anteros. he says the song of adonis returning to life in answer to the complaint of venus, reviving like a flower under the shining dew of her 121 tears; the song of castor and pollux, whom death could not divide, and who love alternately in hell

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

tiatory secrets which the sorcerer discovers through practice. it does, however, intend to give a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the lucifer

THE MIDDLE PILLAR

f years may pass in the normal process of evolution before the mass of mankind will reach the state of freedom whch those few individuals who apply themselves to this work can accomplish in a fraction of the time. and the paradox then dawns upon them that life, instead of being sorrowful, may just as well be the opposite "remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass and are done; but there is that which remains."4 and as it has also been written "i am divided for love's sake, for the chance of union. this is the creation of the world, that the pain of division is as nothng, and the joy of dissolution a11."5 herein lies the value of magic. under ordinary conditions, months may be required for the flowering of a plant, but the use of a hot-ho

h man. in the process, over a period of time, life becomes consecrated so that all one's energies become automatically concentrated in a continuous devotion to god or the one life that courses through all of us. in short, the student acheves a perfect and harmonious identification with divine power, life, and love. and then he will know that "existence is pure joy; that all the sorrows are but as shadows; they pass and are done."9 the middle pillar was originally dedicated to s. l. macgregor mathers and dr. william wynn westcott who were chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some of the elementary practices of that order. in actuality, it is an attempt to simplify and combine the practices bo

THE MOTHMAN PROPHECIES

e old factory buildings are broken shells. the big generator plant near the entrance to the area still stands, its boilers rusting, its windows gone, water dripping shyly across its floor while the wind rattles the high steel catwalks and pigeons flutter in its rafters. local teen-agers use the decaying dirt roads for drag strips, and further back, where the woods thicken, lovers park in the deep shadows during the summer mating season. while the tnt area had witnessed many biological events over the years, it had no reputation as a haunted place. the local police cruised through it every evening, occasionally flashing their lights into a darkened car. everyone raised in the area knows every corner of the place. sportsmen clubs have built an archery range and picnic area there. at 11:30 p

here a convention in town" i asked mary hyre "so you noticed them, too" she smiled "everybody's been asking me about them. but so far i haven't found out a thing" i decided to trap one of them into a conversation, but they all vanished before i could do so. one night roger scarberry, steve mallette, and myself were driving around the tnt area when we came upon a large black cadillac parked in the shadows. i slammed on the brakes, got out of our car, and walked over to the other vehicle. a well-dressed, distinguished-looking man was sitting behind the wheel holding a microphone in his hand. i tried to engage him in a conversation but he would only grunt. obviously he wanted to be left alone. i never saw him again. my days were spent tracking down witnesses and in early evening i would cruis

"my presence here would be detrimental to the family trade" vadig said at one point with a chuckle. he asked tom if he would be willing to meet with him the following sunday. tom agreed and vadig left the restaurant "i'll see you in time" he promised. after work the next sunday, a waitress drove tom home and dropped him off. as she pulled away, a big black car with its lights out glided from the shadows and halted at the curb. mr. vadig called out to tom. another man was in the car. tom later recalled only that he wore a gray coat, had black hair, and never spoke. tom got into the car "it was a very old buick" he reported "but it was very well kept. it looked brand-new. it even smelled brand-new" they drove for about thirty minutes to a remote spot on a back road in maryland. when tom got

THE NECRONOMICON SIMON VERSION

) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical prope

hey are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once mo

ts is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the ear

rns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behi

ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the anci

THE SHADOWED ONES

ten in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. the

and transform again! become in this light! o spirit of angelick watchers, my wards and guardians of the circle of being do hear my call .as i stand in the leviathanic circle does my flesh become reborn in the linage of witchblood, of cain and naamah, of samael and lilith! open now the secret ways of those angels of dream and skull walking sleep i seek thy council as i seek the daevas who walk the shadows! the black light is illuminating my spirit and i am both midnight and noontide in essence! o watchers who i seek do come forth to my circle and offer thy wisdom for i am willing to walk thy path against all others. be the lightening bolt of the fallen into my skull temple! with these words i speak, so it is done* michael w. ford (akhtya seker arimanius or keteb 75) is a practitioner of the

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

bridals in an hour we squandered *alice, an adultery, vol. ii, p. 84. and at last: the fiftieth day at noon she sailed for home, a weeping bride widowed before the honeymoon was done. always before the rising of the sun i swore to come in spirit to her side and lie like love; and she at eventide swore to seek me and gather one by one the threads of labyrinthine love new spun, cretan for monstrous shadows serpent-eyed. so the last kiss passed like a poison-pain, knowing we might not ever kiss again. mad tears fell fast: gnext year! h in cruel distress we sobbed and stretched our arms out, and despaired, and. parted. out the brute-side of truth flared; gthank god i fve finished with that foolishness! h *alice, an adultery, vol. ii, p. 84. this last line is almost staggering, but such a cruel

in are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom fs sacred cold. life is the flaming of that flame. death is the naming of that name. that star upon the serpent fs head is called the soul of man: that light in shadows subtly shed the glamour of life fs plan. the sea whereon that lotus grows is thought fs abyss of tears and woes. until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise and cease in that which is beyond the peace *the argonauts, vol. ii, pp. 110-111. buddhism may be called the religion of science, notwithstanding the

THE BINDING OF SHADOWS

aspects of strengthening consciousness and creating an attitude of winning and self-deification. liber hvhi will contrast with those looking to condemn left-hand-path writings, the revealed identity of the luciferian is one who wishes to become something more, from the predatory spirituality of ahriman and az to the intense ritual practices of the long forgotten daevas of the avesnsthe binding of shadows a luciferian banishing ritual by michael ford in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite as described by coven nachttoter is based within

an banishing ritual by michael ford in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite as described by coven nachttoter is based within the gathering of shadows, the elementals formed in magickal workings to protect the physical and spiritual body from attack. this technique may be used to also clear the mind for the purpose of relaxation. the shadows, the same of familiars are some part related to the dead, they may be long forgotten shades which are attracted to the spiritual activity of your own magickal work. they have since lost consciousness

THE BOOK OF GATES

ew the ten living uraei of the lake of the uraei. p. 132 vessels of drink are filled with wine. there is lamentation among them when they hear their doors close upon them. their food is given unto them as lord[s] of their sceptres round about this lake" the paragraph which refers to the uraei reads"[these are] they who have their speech after ra cometh to them, and souls are turned backwards, and shadows are destroyed at the hearing of the words (or, voices) of the uraei. unto them saith ra-'that which belongeth to you [to do, o ye uraei who are in this lake, is to guard your flames and your fires [so that ye may hurl them] against my (literally, his) enemies, and your burning heat against those whose mouths are evil. hail to you, o uraei' they say unto ra-'come thou to us, stride thou ove

spirits in amenti follow after him; the morning, star disperses the thick darkness; there is good will above, justice below. the god reposes himself, he gives bread to the blessed, who throng, towards him" the translation by m. lef bure reads "the bearer of the hatchet and the bearer of the scales protect the inhabitant of amenti [who] takes his repose in hades, and traverses the darkness and the shadows. happiness is above, and justice below. the god reposes and sheds light produced by truth which he has produced" p. 165 the upper part of the space between the roof and the platform on which osiris sits is occupied by two short inscriptions, which are full of difficulty. the meaning of these texts has puzzled several workers, and even the order in which the characters are to be read has gi

THE HOLY BIBLE KING JAMES VERSION

my dove [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely. 2:15 take us the foxes, the little foxes, that spoil the vines: for our vines [have] tender grapes. 2:16 my beloved [is] mine, and i [am] his: he feedeth among the lilies. 2:17 until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of bether. 3:1 by night on my bed i sought him whom my soul loveth: i sought him, but i found him not. 3:2 i will rise now, and go about the city in the streets, and in the broad ways i will seek him whom my soul loveth: i sought him, but i found him not. 3:3 the watchmen that go about the city found me

em. 4:3 thy lips [are] like a thread of scarlet, and thy speech [is] comely: thy temples [are] like a piece of a pomegranate within thy locks. 4:4 thy neck [is] like the tower of david builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men. 4:5 thy two breasts [are] like two young roes that are twins, which feed among the lilies. 4:6 until the day break, and the shadows flee away, i will get me to the mountain of myrrh, and to the hill of frankincense. 4:7 thou [art] all fair, my love [there is] no spot in thee. 4:8 come with me from lebanon [my] spouse, with me from lebanon: look from the top of amana, from the top of shenir and hermon, from the lions dens, from the mountains of the leopards. 4:9 thou hast ravished my heart, my sister [my] spouse; thou h

em: for evil appeareth out of the north, and great destruction. 6:2 i have likened the daughter of zion to a comely and delicate [woman] 6:3 the shepherds with their flocks shall come unto her; they shall pitch [their] tents against her round about; they shall feed every one in his place. 6:4 prepare ye war against her; arise, and let us go up at noon. woe unto us! for the day goeth away, for the shadows of the evening are stretched out. 6:5 arise, and let us go by night, and let us destroy her palaces. 6:6 for thus hath the lord of hosts said, hew ye down trees, and cast a mount against jerusalem: this [is] the city to be visited; she [is] wholly oppression in the midst of her. 6:7 as a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her;

TRUE HISTORY OF WITCHCRAFT

feet, a little of the old energy flashing through his loins "by george, gardner, you've got something there, i should think! i could license you to initiate people into the o.t.o. today, and you could form the nucleus of such a group" he paced in agitation "yes, yes" he mused, half to gardner, half to himself "the book. the mass. i could write some rituals. an `ancient book' of magick. a `book of shadows. priestesses, naked girls. yes. by jove, yes" great story, but merely a dream, created out of bits and pieces of rumor, history and imagination. don't be surprised, though, if a year or five years from now you read it as "gospel (which is an ironic synonym for `truth) in some new learned text on the fabled history of wicca. such is the way all mythologies come into being. please don't misu

g (gardner, witchcraft today, pp 33-34) stated in its most extreme form, wicca may be defined as an ancient pagan religious system of beliefs and practices, with a form of apostolic succession (that is, with knowledge and ordination handed on lineally from generation to generation, a more or less consistent set of rites and myths, and even a secret holy book of considerable antiquity (the book of shadows. more recent writers, as we have noted, have hedged a good deal on these claims, particularly the latter. thus we find stewart farrar in 1971 musing on the purported ancient text thusly "whether, therefore, the whole of the book of shadows is post- 1897 is anyone's guess. mine is that, like the bible, it is a patchwork of periods and sources, and that since it is copied and re-copied by ha

work of periods and sources, and that since it is copied and re-copied by hand, it includes amendments, additions, and stylistic alterations according to the taste of a succession of copiers..parts of it i sense to be genuinely old; other parts suggest modern interpolation (farrar, what witches do, pp 34-35) as we shall discover presently, there appear to be no genuinely old copies of the book of shadows. still, as to the mythos, farrar informs us that the "two personifications of witchcraft are the horned god and the mother goddess (ibid, p 29) and that the "horned god is not the devil, and never has been. if today `satanist' covens do exist, they are not witches but a sick fringe, delayed-reaction victims of a centuries-old church propaganda in which even intelligent christians no longer

ashion. though wicca may have been framed with the "confessions" extracted by victims of the inquisitors in mind, those "confessions- which are more than suspect, to begin with, bespeak a cult of devil worshipers dedicated to evil. one need only read a few of the accounts of the time to realize that, had there been at the time a religion of the goddess and god, of seasonal circles and the book of shadows, such would likely have been blurted out by the victims, and more than once. the agonies of the accused were, almost literally, beyond the imagination of those of us who have been fortunate enough to escape them. the witch mania went perhaps unequaled in the annals of crimes a true history of witchcraft get any book for free on: www.abika.com 6 against humanity en masse until the hitlerian

orientis, giving him license to organize an oto encampment. shortly thereafter, the public face of wicca came into view, and that is what i know of the matter: i presently have in my possession gardner's certificate of license to organize said oto camp, signed and sealed by aleister crowley. the certificate and its import are examined in connection with my personal search for the original book of shadows in the next section of this narrative. for now, though, let us note in the years since crowley licensed gardner to organize a magical encampment, wicca has both grown in popularity and become, to my mind, something far less real than either gardner or crowley could have wanted or foreseen. wherever they came from, the rites and practices which came from or through gerald gardner were stron

TYSON DONALD NEW MILLENNIUM MAGIC

rived a figure made up of a square and two triangles. the solar circle yields the triangle of fire, the lunar cres- cent the triangle of water, and the earthly cross the square of earth. since the sun and moon are opposites and stand as a pair apart from the other planets, they are placed at the top and the bottom. the sun is the emanator of light, which comes from above; the moon is the ruler of shadows lying below. mercury stands for the self of the magus, the center of his or her universe, and is placed at the balance point midway between the sun and moon where all forces converge and mingle. the remaining four planets are assigned to the elements at the corners of the square. mars-venus and jupiter-saturn are pairs of opposites and must be opposed to each other across the center. mars

ephiroth, just as the four dimensions we know hold the compressed ball of the other six within. the tree of the sephiroth, which has been mentioned many times previously, is a useful figure for separating the ten emanations and fixing them in the mind; for as the magus tries to come to terms with these difficult ideas, he or she will per- ceive that they wriggle and dart like small fish among the shadows of the under- standing. the tree acts as a net to gather them in. in a sense this entire work, based on the emanations, is also patterned after the tree. the tree will provide a road map and a condensation of the information pre- sented here. it is not the purpose of this text to repeat what has been written a thousand times before, but to offer new insights on difficult questions. the mag

good. hate was an unavoidable condition for the creation of love. god did not intentionally create evil. god intended good. of course, it was well aware that when it made good, evil would come into its sham existence at the same time. this is the inescapable tragedy of manifestation. to create anything, it is necessary, by the very nature of created things, to endure the coming into being of the shadows. evil is a lesser degree of good, not a thing in itself, and certainly not a caprice or whim of the unmanifest. under extreme circumstances-the death camps of nazi germany, for example-what is thought of as evil by a secure and well-fed person might be considered the greatest imaginable good. god could not banish darkness from the world without at the same instant banishing light and all o

n sulzbach (1677) and frankfurt (1684).19 this list assumes greater significance because mathers was a founding member of the golden dawn and the driving force that shaped its system of magic. much can be learned about the nature of the emanations by studying the qlip- poth, since they are the forces of the sephiroth subverted to the service of evil. they are the other side of the emanations, the shadows where the light of the sephiroth does not fall, and the outline of each is determined by the shape of the sephirah to which it corresponds. the magus can easily construct his or her own list of archdemons associated with the sephiroth once the rationale upon which such lists are based is under- stood. first, it is necessary to know the essential quality of each sephirah. for example, chese

ous at once that st. peter, who waylays souls at the gates of heaven and opens his book to affirm their worthiness before admitting them, is analogous to the egyptian god thoth. the book of thoth, with sins listed on the left and good deeds on the right, has itself become the great scale. heaven is the inner chamber of osiris. hell has been granted a reality it does not merit, since it is born of shadows and its true nature is oblivion. that the egyptian and christian myths are essentially the same is demonstrated conclusively by the medieval images of the great scale that weighs souls at the last judgment. examples of this scale of souls are to be found in the doorway of autun cathedral (eleventh centu- ry) and in the doorway of bourges cathedral (thirteenth century, both in france. the e

TYSON DONALD SOUL FLIGHT

of negation. the dark is where the light is absent. a black mirror can be very effectively used for scrying and astral projection, by those who understand this distinction. those seeking to project 193. clulee, john dee's natural philosophy, 206-7. chapter eleven: astral doorways 195 into the lower astral levels will find the black mirror particularly useful as an aid, since it resonates with the shadows of the infernal realms. the water mirror another even more ancient magic mirror is the surface of water. it was employed for both scrying and divination in the form of natural springs and pools considered to be sacred. such springs and pools were believed to be the dwelling places of spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the ast

nd traps. beyond the edges of the card may lie the stone cottages of mountain dwellers, caves that shelter dangerous wild beasts, and perhaps an abandoned fortress that once guarded a mountain pass. there are rushing streams and waterfalls, evergreen forests on steep slopes, and high meadows fdled with wildflowers, upon which mountain sheep graze, unmindful of the wolves who watch and wait in the shadows. the ruling intelligence of this world is an oracular voice speaking in riddles that may hinder or help, depending on their interpretation. this oracle is unseen, its form concealed within a shining whirlwind that dazzles with its radiance, but it may be the holy grail, common quest of the foolish and the wise. chapter twelve: the tarot 205 i the magician hebrew letter: beth (house) corres

e who seeks entry. she has a penetrating gaze and is able to look past the superficial mask into the very heart of travelers. it is useless to try to deceive her. she dresses in a long robe that is the blue and silver of the moon, and wears a silver crescent at her forehead. a black cat, her familiar beast, is always nearby, watching and protecting her. the unspeaking sisters who move like silver shadows between the high shelves in the main reading hall care for the books as if they were their own children, and there is no sign of dust or neglect anywhere within the vast building, which is arranged somewhat like a nunnery, with a dining hall and corridors of sleeping chambers for the sisters on the upper level. the appearance of the library is gothic, its pillars carved stone, its windows

e does not speak or seem to notice his surroundings. his face bears a rapt expression, as though he peers into some unseen distant reality and strives to comprehend its meaning. chapter twelve: the tarot 213 the place of his trial of endurance is at a crossroads remote from human habitation. forest trees lower their boughs close to the dirt roads, the spaces between their trunks filled with green shadows. the pit has mud at its bottom the depth of which cannot be guessed by looking at it. were the rope around his ankle to snap, it is possible that the inverted man would disappear below its surface. those who come walking along the roads stop and make gestures to the hanged man, trying to attract his attention. they even put on little pantomimes, but he ignores their efforts. the ruling int

when he remains within his keep, the villagers and farmers enjoy a placid though squalid existence. 2. uruz literal meaning: aurochs, an extinct species of wild ox general sense: virility, freedom, courage, manhood, trial of strength, power, the will uruz is a primal forest filled with wild beasts that stalk each other and engage in fierce battles. they are seldom clearly seen amid the leaves and shadows, but their presence is announced by the shaking of the undergrowth and their snorts and grunts. you may en- 213. tyson, rune magic, 1404. chapter fourteen: runes 247 counter wolves, bears, stags, wild boars, foxes, serpents, and creatures less natural in the dim and dappled light that filters through the forest canopy. there is a profusion of birds, and they keep up a constant chatter and

TYSON DONALD THE MAGICAL WORKBOOK

ation that an evoked spirit will appear as a being of flesh and blood physically within the triangle. this sometimes occurs when the practitioner has a natural psychic ability or performs the evocation in a highly excited emotional state. more commonly, the spirit is perceived in subtle ways, by evoking into the triangle 309 movements in the air, sounds, sensations, odors, and indistinct forms or shadows. the purpose of evocation is not to bring forth a spirit in physical form, but to command a lower spirit into the triangle beyond the boundary of the magic circle where it can be used safely. it is the nature of lower spirits to be more material than higher spirits. the lower they are in the spiritual hierarchy, the denser and more tangible their evoked forms. it is necessary to learn evoc

TYSON DONALD THE POWER OF THE WORD

in this way your breath will be drawn directly into the body of that person through the lungs and spread to every point by the circulation of the blood. you should visualize the white light of the name flowing from your heart center, up your left arm, across your body, and out your right hand into the forehead of the sufferer. visualize the body of the sufferer filling with white light, and dark shadows fleeing from this light through the top of the person's skull and out the soles of the feet. to heal sickness, the right hand should be placed firmly over the site of the illness and the white light of ihshvh concentrated in this area. vibrate the name with the lips close to the part of the body that is sick so that the breath touches the skin in this place. it sometimes helps for the ill

r dimension and partake of its power. the physical body represents another kind of magic circle that can be entered through the mouth, nose, ears, or in women the vagina, and exited either by the mouth (in vomiting) or the anus (in excretion) or the vagina (in birth) or through a cut in the skin. when ashmodai swallows the ring, he takes its higher dimension of reality and submerges it within the shadows of the magic circle of his body, thereby isolating it, and to the extent it is possible for a creature of darkness to control an instrument of light, commanding it. 94 tetragrammaton in magic, rings can be empowered in four ways. either a spirit is caused through ritual procedures to enter into the ring and dwell within it, lending it the power of the spirit, which the possessor of the rin

th hyssop, and i shall be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 god, and renew a right spirit within me. as you speak the words of this ancient prayer, visualize a river of sparkling clear water cascade down from heaven to wash over your upturned face and entire body. feel it enter into your pores and renew you with fresh vitality. feel it wash out all the shadows and detritus from the corners of your mind and heart. when you finish the prayer, place your left hand upon the center of your chest diagonally across your heart and with your right index finger touch in succession the top of your forehead just under the hairline, your groin, your left shoulder, your right shoulder, the back of your hand where it lies upon your heart center, and then with

your own words. it will be something like: i (your name, erect this magic circle for the purpose of exorcising this pure, clean water and infusing it with holy light. if you have a magical name, you should use it in this declaration of purpose. point your right index finger at the center of the bowl and speak these (or similar) words: by the authority of the name of power yeheshuah, i banish all shadows from this holy vessel. with your right index finger, inscribe a spiral vortex over the water beginning at the center and expanding in a counterclockwise direction in everwidening circles. finally, end the spiral by raising your index finger to point straight upward. as you do this, visualize astrally an expanding swirl of light that drives dark shadows away from its edges and see the water

erfectly clear and neutral. at the same time you are drawing the banishing spiral upon the air, vibrate powerfully the letters of the holy name ihshvh("yod-hay-shin-vav-hay, beginning the first letter in the name at the center of the spiral and ending the last letter of the name when your index finger points directly overhead. try to feel the explosive expansion of the light driving all lingering shadows out of the water and out of the magic circle. with your right hand still raised overhead, speak these words, or their equivalents: by the authority of the name of power yehovashah, i infuse this circle with holy light. draw an inverse spiral upon the air over the bowl, beginning from a point high overhead, contracting the spiral in ever-narrowing circles clockwise 110 tetragrammaton until

VOX SABBATUM

n yourself, what you want to achieve and why. think and meditate on how you will achieve 17 coven maleficia witch, known as davcina or elda isela ford the artist. vox sabbatum the witches sabbat 30 it, focus on weaknesses turning into strength and ways to improve the self. do not overload your self, have one strong focus and introspect accordingly. you may notice visitations from other luciferian shadows or daemons, listen to them and communicate; you will learn something from them which may be applied later. when you have finished your focus, begin to will yourself down again, if with knots or the cord, lower yourself with that. when you open your eyes the luciferic images around you and in your mirror (hence the self) will inspire you further. drink deep from the emerald cup of shaitan!

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

master. maya (illusion) could not exist without the duality. force and matter are two modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the universe is maya (illusion. the universe exists because of karma and it is a mass of floating shadows. when the spirit (the intimus) liberates himself from maya, he returns to the ain soph of the kabbalah. in final synthesis each being is just a super divine atom from the abstract absolute space. that atom is the ain soph. the ineffable gods from the ain soph are beyond our comprehension. the human mind is for the gods of the ain soph as the activities of the mineral kingdom are for us. wi

m the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadows, in the region where the souls fight against the black dragon. 7 pronounced nick-oh-lay-tens cuando el estudiante derrama el vaso de hermes, durante sus pr cticas con el arcano a.z.f. comete el crimen de los nicola tas. ellos usaban ese sistema para hacer bajar la serpiente. as es como el hombre se convierte en demonio. s lo trabajando con la piedra filosofal dentro del laboratorio sexual

WICCA EIGHT SABBATS OF WITCHCRAFT

day (that is, easter sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions speak of the goddess descending into the underworld, also for a period of three days. why three days? if we remember that we are here dealing with the lunar aspect of the goddess, the reason should be obvious. as the text of one book of shadows gives it..as the moon waxes and wanes, and walks three nights in darkness, so the goddess once spent three nights in the kingdom of death' in our modern world, alienated as it is from nature, we tend to mark the time of the new moon (when no moon is visible) as a single date on a calendar. we tend to forget that the moon is also hidden from our view on the day before and the day after our

om 16 solar heroes may have laid claim to this theme much later. the very fact that we are dealing with a three-day period of absence should tell us we are dealing with a lunar, not solar, theme (although one must make exception for those occasional male lunar deities, such as the assyrian god, sin) at any rate, one of the nicest modern renditions of the harrowing of hell appears in many books of shadows as 'the descent of the goddess. lady day may be especially appropriate for the celebration of this theme, whether by storytelling, reading, or dramatic re-enactment. for modern witches, lady day is one of the lesser sabbats or low holidays of the year, one of the four quarter-days. and what date will witches choose to celebrate? they may choose the traditional folk 'fixed' date of march 25

ceremoniously rolled down the hill. some mythologists see in this ritual the remnants of a pagan rite symbolizing the end of summer, the flaming disk representing the sun-god in his decline. and just as the sun king has now reached the autumn of his years, his rival or dark self has just reached puberty. many commentators have bewailed the fact that traditional gardnerian and alexandrian books of shadows say very little about the holiday of lammas, stating only that poles should be ridden and a circle dance performed. this seems strange, for lammas is a holiday of rich mythic and cultural associations, providing endless resources for liturgical celebration* corn rigs and barley rigs, corn rigs are bonny! i'll not forget that happy night among the rigs with annie [verse quotations by robert

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

branches. 569 pine winds, moonlight on the field grasses are all that i have: besides, no visitors. 593 so the full moon is admired like a well-rounded mind but once it was a sharp-edged crescent. 603 be round, thoroughly round, human mind! square minds often scratch. 604 you may try to be round, but keep one corner, o mind, otherwise you ll slip and roll away. 605 while faithfully throwing their shadows to the water, flirting with the wind: willows by the river. 615 no sound is heard in the creeks where waters run deep; shallow streams always splash. 618 the man who s escaped the world to live in the mountains, if he s still weary, where should he go? 710 275 the tao of pooh (a must buy by benjamin hoff) the stone cutter the tao of pooh pg. 118 there was once a stonecutter, who was dissat

ive him authority. montenegrin the tyrant is only a slave turned inside out. egyptian ambitions tend to remain undisturbed by realities. the preacher, dune the five fingers are not equal. turkish to alter and to make better are two different things; much has been altered but little has been made better in the world. german the ditch is the master of the field. finnish honors change manners. latin shadows follow those who walk in the sun. german do not blame what you permit. latin even god has his mother. montenegrin heroism consists in hanging on one minute longer. norwegian no matter how exotic human civilization becomes, no matter the developments of life and society nor the complexity of the machine/ human interface, there always come interludes of lonely power when the course of humank

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

sce in arikh anpin, the world wherein judgment is contained fully in mercy, the feminine in the masculine, an idea mythopoeically conveyed by the symbolic image of the single eye situated in the middle of the forehead,230 it is appropriately designated the continuous day, yom ehad, that is, the interval of time beyond the polarity of night and day, a temporal span that is continuously diurnal all shadows of dark dissolved in the shimmer of light. by contrast, the lower form, ze eir anpin, contains judgment and mercy as distinct attributes, and thus it is characterized by the sequence of night and day. what is critical to emphasize is that even though there is neither day nor night in arikh anpin, the event of its arousal is designated by the temporal term zimna, which i have rendered momen

t. davis, daniel kendall, sj, and gerald o collins, 273 299. new york: oxford university press, 2002. time and eternity. ithaca: cornell university press, 1991. lepoidevin, robin. zeno s arrow and the significance of the present. in time, reality, and experience, edited by craig callender, 57 72. cambridge: cambridge university press, 2002. levin, david m. the philosopher s gaze: modernity in the shadows of enlightenment. berkeley: university of california press, 1999. levinas, emmanuel. alterity and transcendence. translated by michael b. smith. new york: columbia university press, 1999. basic philosophical writings. edited by adriann t. peperzak, simon critchley, and robert bernasconi. bloomington: indiana university press, 1996. di cult freedom: essays on judaism. translated by se n han

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

witches sabbat is explored in its language of magickal awakening. the dream gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbolism, from which the gnosis grows in the shadows and shall be cultivated by those within the arte. to attend the sabbat, one must pass the self-initiation of advancing ones magical ability. this takes instinct, desire and focus, not to mention passing the many tests presented by the guardians of the path. one must be strong to walk the sabbatic path, but even more strong upon the daemonic essence of the path, wherein one becomes a living

passage from this world to the next. as the force called god, what is perceived by society as the natural order, in cabalistic lore is called metatron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positively i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ted in triangle postulant has been previously instructed in knocks, etc. he is robed in white with black cord round waist, black cowl over head and black slippers. he carries hiero's lamen. 3rd ad. goes out and sees that the postulant is properly prepared, then returns leaving door slightly ajar. postulant knocks once hesitantly. inside bell sounds twice. 2nd ad "the hour of night approaches; the shadows of evening close in; he who hath wandered afar, travelling through the heat and burden of the day, seeketh rest' ch.ad "let us then redeem the time. excellent prince of the horizon, where is the place of rest" 2nd ad "east of the sun and west of the moon" postulant knocks more firmly 2nd ad "rest after toil doth greatly please" ch.ad "now then bath he who seeketh for entrance, prepared for

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