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BOOK OF BARUCH

a, the tenth day of the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, 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 sha

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

tution. their names had their roots in the people's language, and were hallowed by antiquity; kings and princes traced their lineage back to individual gods; forests, mountains, lakes had received a living consecration from their presence. all this the people was now to renounce; and what is elsewhere commended as truth and leyalty was denounced and persecuted by the heralds of the new faith as a sin and a crime. the source and seat of all sacred lore was shifted away to far-off regions for ever, and only a fainter borrowed glory could henceforth be shed on places in one's native land. the new faith came in escorted by a foreign language, which the missionaries imparted to their disciples and thus exalted into a sacred language, which excluded the slighted mother-tongue from almost all sha

into mutesheer; whether phol into falant, is worth considering* sangbieu (sang de dieu, corbieu (corps dc d) vertuldeu (vertu de d, morbleu (mort de d, parbleu (par d, vertuguieu, vertugoi (vertu de d, niorguoi (mort de d &c. as early as renart 18177, por la char bieu. so the engl, cock's bones 'od's bones 'od's wouuds 'zouutls, s:c. conf. weber metr. rom. 3, 284. 16 god. gote suit ir willekomen sin, iurem lande uncle niir (ye shall be welcome to god, your country, and me; trist. 5186. got alrest, dar nacli mir, west willekomen; parz. 305, 27. wis willekomen mir und got; frauend. 128, 13. sit mir gote wilkomen; eilh. trist. 248. rehte got wilkomen mir; dietr. 5200. nu sit ouch mir got wilkomen; dietr. 5803. sit willekomen got und oueh mir; dietr. 4619. nu wis mir got wilkomen; oswalt 208

d, your country, and me; trist. 5186. got alrest, dar nacli mir, west willekomen; parz. 305, 27. wis willekomen mir und got; frauend. 128, 13. sit mir gote wilkomen; eilh. trist. 248. rehte got wilkomen mir; dietr. 5200. nu sit ouch mir got wilkomen; dietr. 5803. sit willekomen got und oueh mir; dietr. 4619. nu wis mir got wilkomen; oswalt 208. 406. 1163. 1268. 1393. 2189. du solt groz willekomen sin dem richen got unde mir; lanz. 1082. wis mir unde ouch got wilkomen; ls. 1, 514. occasionally gote stands alone: diu naht si gote willekomen; iw. 7400, explained in the note, p. 413, as 'devoted to god' though it only means' to-night be (thou) welcome. upper germany has to this day retained the greeting 'gottwilche, gottwillkem, gottikum, skolkuom (staid. 1, 467. schm. 2, 84. i do not find it

is enough: ingen vet min sorg utan gud; svenska visor 2, 7. that we are fully justified in 1 the dmission of and between the two datives is archaic, conf. zeitschr. f. d. a. 2, 190. 2 bilge waz primi, gralva venus! frauend. 192, 20; conf. 177, 14. 3 hie haert uns anders nieman dan got unde diu waltvogelltn; ecke 96. niemen bevinde daz wan er und ich und ein kleinez vogellin, das mac wol getriuwe sin; walth. 40, 15. birds play the spy on men's privacy. god. 17 referring these modes of speech so far back as to the heathen time, is shown by a remarkable passage in fornald. sog. 1, 380: ek hugsa engan kunna nema mik ok offinn. by secrets which none can know save osinn and to whomsoever he has whispered them, his divinity is at once revealed, sa^m. 38^ 95^ fornald. siig. 1, 487. not quite para

z. 148, 26. got der was vil scnftcs muotes. do er geschuof so reine ein wip; ms. 1, 17^ got der was iii froiden, do er dich als ebene maz (so evenly meted; ms. 1, 22\ got in grossen freudcn was, do er dich schuof i.e, created wine; altd. bl. 1, 413. got der was in hohem werdc^ do er geschuof die reinen fruht, wan ime was gar lool ze muote; ms. 1, 24^ got si zer werlde brahte, do ze freuden stuont sin muot; wigal. 92s2. got der was vil ivol gemuot, do er schuof so reinem wibe tugent, wlinne, schoene an libe; ms. 1, 201. got was gczicrdc milte, der si beide schuof nach lobe troj. 19922. got selb i^i richen freudcn was, do er ir lip als ebene maz; misc. 2, 186. ich weiz daz got in froiden was, do er niht, frouwe, an dir vergaz waz man ze lobe sol schouweu. ls. 1, 35. so a troubadour sings: be

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

een. the old ways did not die quickly, however, and so for centuries the two religions co-existed as people gradually transferred their allegiance from the earth mother, or mother goddess, to the virgin mary and the female saints. the persecution of witches but in medieval times, two largely political issues brought about the persecution of witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sor

. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge. the double entwined snake of hermes' and mercury's caduceus, or

s on may eve to bring fertility to the land as well as themselves; they gathered flowers and blossoms from the magical hawthorn tree to decorate houses and to make into may baskets which were left as gifts on doorsteps. this custom lasted well into victorian times and is recalled in rudyard kilping's poem oak, ash and thorn, which begins: do not tell the priest our plight, for he would think it a sin, for we have been in the woods all night, bringing summer in. this echoes the woodland wedding of the goddess, the first may queen, whose name came from maia, the greek goddess of flowers, whose festival occurred at this time and who also gave her name to the month of may. she married jack o' green, the god of vegetation -another form of the green man- and the deity of the green crops as yet u

ABRAMELIN1

of his neighbour; i will describe in a few words in this present chapter many and the most considerable operations which i have carried out; and the which, with the aid of the all-powerful lord and of the holy angels, by the means of this art i have easily conducted unto the desired end. and i write not this description in any way to vaunt myself, nor out of vain glory, the which would be a great sin against god, because it is he who bath done the whole, and not i; but only do i write this that it may serve for instruction unto others, so that they may know wherein they ought to avail themselves of this art, as also that they may use it to the honour of him who hath given this wisdom unto men, and glorify him; and in order that each one may know how great and inexhaustible are the treasure

e have to do with a great and powerful enemy, whom through our own weakness and human strength or science we cannot resist without particular aid and assistance from the holy angels, and from the lord of the good spirits; it is necessary that each one should always have god before his eyes, and in no way offend him. on the other hand, he must always be upon his guard, and abstain as from a mortal sin from flattering, obeying, regarding, or having respect to the demon, and to his viperine race; neither must he submit himself unto him in the slightest thing, for that would be his ruin and the fatal loss of his soul. as it happened unto all the seed descended from noah, lot, ishmael, and others who did possess the blessed land (before our forefathers) who inherited this wisdom from father to

detail; for i am more than sure that he will not encounter any doubtful matter which he will not be able to solve himself, but further day by day will he assume unto himself a great and ardent desire, pleasure, and will, to undertake this so glorious operation; the which can be effected by any person of any religion soever,66 provided, however, that during the six moons he bath not committed any sin against the law and commandments of god. now it remaineth unto me, o lamech, my son, to show unto thee the marks of my extreme paternal tenderness, by giving thee two principal pieces of advice, by the means of which, and observing all the other particulars which i shall describe, thou (and any person unto whom thou shalt accord this sacred science) mayest indubitably arrive at the perfection

ABRAMELIN2

is. furthermore, the most certain mark of their falsity is the election of certain days; since there be those which god hath expressly commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no

nto him, and confess unto hirn entirely all your sins; supplicating him to be willing to pardon you and remit them. ye shall also supplicate him that in the time to come he may be willing and pleased to regard you with pity and grant you his grace and goodness to send unto you his holy angel, who shall serve unto you as a guide, and lead you ever in his holy way and will; so that ye fall not into sin through inadvertence, through ignorance, or through human frailty. in this manner shall ye commence your oration, and continue thus every morning during the first two moons or months. meseemeth here that now some may say: wherefore dost thou not write down the words or form of prayer the which i should employ, seeing that, as for me, i am neither sufficiently learned, nor devout, nor wise? kno

wicked, debauched, avaricious, luxurious and proud of abramelin the mage 55 man, leave and flee from all these vices. consider that this was one of the principal reasons why abraham, moses, david, elijah, john, and other holy men retired into desert places, until that they had acquired this holy science and magic; because where there are many people, many scandals do arise; and where scandal is, sin cometh; the which at length offendeth and driveth away the angel of god, and the way which leadeth unto wisdom becometh closed unto ye. fly as far as you can the conversation of men, and especially of such as in the past have been the companions of your debauches; or who have led you into sin. ye shall therefore seek retirement as far as possible; until that ye shall have received that grace o

to implore and beseech thy goodness and mercy for the least grace. but, o lord of lords, the source of thy bounty is so great, that of itself it calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of thy grace. wherefore, o lord my god, have pity upon me, and take away from me all iniquity and malice; cleanse my soul from all the uncleanness of sin; renew within me my spirit, and comfort it, so that it may become strong and able to comprehend the mystery of thy grace, and the treasures of thy divine wisdom. sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conversation of thy holy angels and of

before commencing, he who operateth should be fully instructed and informed therein; and if he be not a jew, he should further be conversant with many of the customs and ceremonies which this operation demandeth, so as to become accustomed unto that retirement which is so necessary and useful (14) should he who performeth this operation during the six months or moons commit voluntarily any mortal sin prohibited by the tables of the law, be certain that he will never receive this wisdom (15) sleep in the day-time is entirely forbidden, unless absolutely requisite, owing to some infirmity, or to old age, or to debility of constitution; for god is always willing to employ mercy104 towards mankind, because of their infirmities (16) if you have not the fixed intention of continuing the operatio

ABRAMELIN3

of this operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to do. for solitude is the source of many blessings, such as, to give oneself up to prayer, and unto the contemplation of things divine; to flee evil conversations and occasions of sin; to live in oneself; and to accustom oneself to continuing a life of such regularity. for if one were to go to present oneself before a king, what would one not 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 onesel

e way to make us to fail. if they know that a man is inclined unto vanity and pride, they will humiliate themselves before him, and push that humility unto excess, and even unto idolatry, and this man will glory herein and become intoxicated with conceit, and the matter will not end without his commanding them some pernicious thing of such a nature that ultimately thence from will be derived that sin which will make the man the slave of the demon. another man will be easily accessible to avarice, and then if he take not heed the malignant spirits will propose unto him thousands of ways of accumulating wealth, and of rendering himself rich by indirect and unjust ways and means, whence total restitution is afterwards difficult and even impossible, so that he who is in such case findeth himse

ving on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from heaven; figure also unto thyself, that a spirit which of his own nature is all vanity, would not be likely to submit himself unto thee without a superior force (compelling him, neither would he wish to obey thee nor to serve thee.8 he who shall reflect and reason upon these particulars will know that all things come unto us from god, and that i

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

gick and yoga. as we have already seen, every attempt at expression in ordinary language is futile. where the hero of the adventure is tied up with a religious theory, we get the vapid and unctuous bilgewater of people like st. john of the cross. all christian mystics are tarred with the same brush. their abominable religion compels them to every kind of sentimentality; and the theory of original sin vitiates their whole position, because instead of the noble and inspiring trance of sorrow they have nothing but the miserable, cowardly, and selfish sense of guilt to urge them to undertake the work. 15. i think we may dismiss altogether from our minds every claim to experience made by any christian of whatever breed of spiritual virus as a mere morbid reflection, the apish imitation of the t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and wor

n that the essence of sumerian mythology is making itself felt in a very real way in this, the latter half of the twentieth century? after the long and poetic magan text, comes the urillia text which might be lovecraft's r'lyeh text, and is subtitled "abominations. it has more specifically to do with the worship of the serpent, and the nature of the cults that participate in the concelebration of sin. again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians's mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done! then, following the

vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 2

eir attributes, then, are as follows: the god of the moon is the god nanna. he is father of the zonei, and the eldest of the wanderers. he is long of beard, and bears a wand of lapis lazuli in his palm, and possesses the secret of the tides of blood. his colour is silver. his essence is to be found in silver, and in camphor, and in those things bearing the sign of the moon. he is sometimes called sin. his gate is the first you will pass in the rituals that follow. his step on the ladder of lights is also silver. this is his seal, which you must engrave on his metal, on the thirteenth day of the moon in which you are working, having no other person about you who may watch you in its manufacture. being finished, it should be wrapped in a square of the finest silk and lain aside until such ti

north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time

ALEISTER CROWLEY BOOK OF THE LAW

n and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. i,41: the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. i,43: do that, and no other shall say nay. i,44: for pure will, unassuage

ALEISTER CROWLEY DUTY

nquenchable, every attempt of any other being to influence you otherwise than by contributing new facts to your experience of the universe, or by assisting you to reach a higher synthesis of truth by the mode of passionate fusion. 8. do not repress or restrict any true instinct of your nature; but devote all in perfection to the sole service of your one true will "be goodly therefore "the word of sin is restriction. o man! refuse not thy wife if she will. o lover, if thou wilt, depart. there is no bond that can unite the divided but love: all else is a curse. accursed! accursed! be it to the aeons. hell. so with thy all: thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "y

oman to take the proper steps to cause the revisions of all existing statutes on the basis of the law of thelema. this law being a law of liberty, the aim of the legislation must be to secure the amplest freedom for each individual in the state, eschewing the presumptious assumption that any given positive ideal is worthy to be obtained. duty get any book for free on: www.abika.com 7 "the word of sin is restriction" the essence of crime is that it restricts the freedom of the individual outraged (thus, murder restricts his right to live; robbery, his right to enjoy the fruits of his labour; coining, his right to the guarantee of the state that he shall barter in security; etc) it is then the common duty to prevent crime by segregating the criminal, and by the threat of reprisals; also, to

ALEISTER CROWLEY LIBER CHANOKH

time between. the forty-eight keys or calls 30 the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of sin: making men drunken which are empty: behold the promise of god, and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation;14 for i am the servant of the same your god, the true worshipper of the highest. the angle of d of e in the tablet of e. the prince of the chariot of earth. the fourteenth key noroni bajihie pasahasa oiada! das tarinut

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is the record of the sum of the essential tendencies of the true nature of the individual. the result has been that psycho-analysts have misinterpreted life, and announced the absurdity that every human being is essentially an anti-social, criminal, and insane animal. it is evident that the errors of the unconscious of which the psycho-analysts complain are neither more nor less than the"original sin" of the theologians whom they despise so heartily. he must behold his soul in all its awful nakedness, he must not fear to look on that appalling actuality. he must discard the gaudy garments with which his shame has screened him; he must accept the fact that nothing can make him anything but what he is. he may lie to himself, drug himself, hide himself; but he is always there. magick will tea

of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove; leda and the swan, etc. the card is xi, the number of magick avd: aleph the fool impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastard of a whore and a brute, begotten in shamefullest sin and born in most blasphemous bliss. this

that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase "the word of sin is restriction; seek therefore righteousness, enquiring into iniquity, and fortify thyself to overcome it. 344 magick in theory and practice by aleister crowley december 1988 e.v. key entry and proof reading with re-format and conversion from xywrite to 7-bit ascii on 11/5/90 e.v. done by bill heidrick, t.g. of o.t.o (further proof reading desirable) copyright (c) o.t.o. disk 4 of 4 o.t.o. p.o

ALEISTER CROWLEY MAGICK WITHOUT TEARS

a perversion of the white tradition, is distinguished fundamentally from the yellow school in that it considers the universe not as neutral, but as definitely a magic without tears get any book for free on: www.abika.com 88 curse. its primary theorem is the "first noble truth" of the buddha "everything is sorrow" in the primitive classics of this school the idea of sorrow is confused with that of sin (this idea of universal lamentation is presumably responsible for the choice of black as its symbolic colour. and yet? is not white the chinese hue of mourning) the analysis of the philosophers of this school refers every phenomenon to the category of sorrow. it is quite useless to point out to them that certain events are accompanied with joy: they continue their ruthless calculations, and pr

aces of the beginning of the influence of the school in judaism and in paganism. there are, too, certain documents of the pure greek spirit which bear traces of this. it is what they called theurgy. the christian religion in its simplest essence, by that idea of overcoming evil through a magical ceremony, the crucifixion, seems at first sight a fair example of the white tradition; but the idea of sin and of propitiation tainted it abominably with blackness. there have been, however, certain christian thinkers who have taken the bold logical step of regarding evil as a device of god for exercising the joys of combat and victory. this is, of course, a perfectly white doctrine; but it is regarded as the most dangerous of heresies (romans vi. 1,2, et al) for all that, the idea is there. the ma

t the influence of the black school has corroded the idea with theological accretions, metaphysical on the one hand, and superstitious on the other, so completely as to mask the truth altogether. at the reformation, we find a nugatory attempt to remove the black elemagic without tears get any book for free on: www.abika.com 98 ment. the protestant thinkers did their best to get rid of the idea of sin, but it was soon seen that the effort could only lead to antinomianism; and they recognized that this would infallibly destroy the religious idea as such. 55 mysticism, both catholic and protestant, made a further attempt to free christianity from the dark cloud of iniquity. they joined hands with the sufis and the vedantists. but this again led to the mere denial of the reality of evil. thus

sticism, both catholic and protestant, made a further attempt to free christianity from the dark cloud of iniquity. they joined hands with the sufis and the vedantists. but this again led to the mere denial of the reality of evil. thus drawing away, little by little, from clear appreciation of the facts of nature, their doctrine became purely theoretical, and faded away, while the thundercloud of sin settled down more heavily than ever. the most important of all the efforts of the white school, from an exoteric point of view, is islam. in its doctrine there is some slight taint, but much less than in christianity. it is a virile religion. it looks facts in the face, and admits their horror; but it proposes to overcome them by sheer dint of manhood. unfortunately, the metaphysical conceptio

parties, highway robbers, bears, wolves, and tigers. to go out was to take a risk; and, your labour and courage being assets to your kinsmen, you were also a bad man; in fact, a "bounder" or "outsider "debauch" is simply "to go out of doors" st. john says "without are dogs and sorcerers and whoremongers and adulterers and idolaters and- so on. we of thelema challenge all this briskly "the word of sin is restriction (al i, 41. our formula, roughly speaking, is to go out and grab what we want. we do this so thoroughly that we grow thereby, extending our conception of "i" by including each new accretion instead magic without tears get any book for free on: www.abika.com 195 of remaining a closely delineated self, proud of possessing other things, as do the black brothers. we are whole-hearted

ALEISTER CROWLEY MEDITATION

avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the absolute. the christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost, is more satisfactory. st. paul says "where sin abounded, there did grace much more abound. then shall we do evil that good may come? god forbid" but (clearly) it is exactly what god himself did, or why did he create satan with the germ of his "fall" in him? instead of co

ALEISTER CROWLEY SEPHER SEPHIROTH

wz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad

for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m

l) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch blwl life myyx 69 a manger, stable; an enclosure swb) myrtle sdh nations; gentiles myywg transgression, error, sin +s 70 hush, be silent hsh wine nyy night lyl the secret (ps. 25:14; see 353) dws adam and eve hwxw md) honest; so, thus, just so, such, so much nk 71 thy terror kmy) nothing; an apparition, image; idol lyl) silence; silent ml) lead, the metal of saturn; a plummet-line, level, water-level kn) vision nwzx a dove, pigeon hnwy a dove hwny plentitude, fulness; to fill )lm 72 the number of trilitera

gk. gmauros h, etc) br(m 314 perfect praise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shaddai, the almighty: a name of god yd# acacia wood h# 315 ice, hail; crystal, pearl #ybg gullet+#w formation hrycy a vision of splendour hgwnh h)rm cave hr(m 316 bound, imprisoned #wbx green qwry a bundle, handful rmw( punishing iniquity, visiting sin nw( dqwp) perfumed )r+wq to worship, bow down xx# 317 is sown, is scattered (ps. 97:11) m(rz dry, parched; withered h#by iron (ch) lzrp hoariness hby# coronzom (as spelt in dee fs ms; cf. 333) mznrk 318 a wash-basin and stand wnkw rwyk a copse, bush xy# square; the gsquare h hebrew alphabet (bwrm 319 cancer: a crab n+rs 320 boy: name of enoch, and of metatron r(n the friends my(r thorn; enclos

1+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbth 422 the vast countenance: a title o

ALEISTER CROWLEY TAO TEH KING

d so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrin

ALEISTER CROWLEY THE BANNED LECTURE

he case, it would evidently be impertinent for me to tell you anything about him. so that we can consider the lecture at an end, and (after the usual vote of thanks) pass on immediately to the discussion, which i think ought to be more amuising, if scarcely as informative. it is rather an hard saying however worthy of all acceptation in a university like oxford, where, i understand, the besetting sin of the inmates is lecturing and being lectured, but discussions are always apt to turn out to be amusing, especially if conducted with blackthorns or shotguns, where as lecturing is merely an attempt, fordoomed to failure, to communicate knowledge which usually the lecturer does not possess. i am sure that we all recognise that an attempt of this kind is impossible in nature. no! i am not prop

ALEISTER CROWLEY THE HEART OF THE MASTER

a writing; and smiling she put it into mine. now i knew not by what name to thank her for this courtesy: which understanding, she told me "my name is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema

g read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of his hour i know not; and i tremble before the darkness of this mystery of sin "of his hour" answered my teacher "it is easy to speak. the heart of the master get any book for free on: www.abika.com 19 the work of our sister helena petrowna blavatsky was inaugurated at the very season of the birth on earth of our brother the master whose word is thelema, whose name is yet hidden under the form of a lion. for it was most needful to prepare his way that he might proclaim h

ery land that is upon the surface of the earth "and this work has been done by the society founded to that end by our sister. yet even so, behold! full fifty years have passed, and only now is the hour of power come upon our brother the lion to utter his word with full efficacy to the whole earth" now was he silent and my spirit was sore troubled; my face darkened, for i approached the mystery of sin. but the countenance of my teacher was glad; and his years fell from him like a mask; and his voice thrilled with the rapture of release. the mystery of sin "the word of sin is restriction. do what thou wilt shall be the whole of the law" such were the words of a certain square tablet of brass which lay upon the hexagonal table beneath the extended forefinger of mine instructor. and because he

ole of the law" such were the words of a certain square tablet of brass which lay upon the hexagonal table beneath the extended forefinger of mine instructor. and because he saw that their sense was partly hidden from me, he called to my memory two other writings from a compilation of certain jews of old "all have sinned, and come short of the glory of god; and this "the thought of foolishness is sin" now did i understand that all men live in sin, being baulked of their true will, that is, of the free function of their essential nature. this restriction cometh much from their ignorance of what their true will is, and much from external hindrance, but most of all from the interference of illcontrolled parts of their own instruments, the body and mind. for freedom is not found in looseness a

ALEISTER CROWLEY THE LAW OF LIBERTY

, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www.abika.com 3 be a ritual

comes light, life, love and liberty. all is peace, all is harmony and beauty, all is joy. for hear, how gracious is the goddess "i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice" is not this better than the death-in-life of the slaves of the slave-gods, as they go oppressed by consciousness of "sin" wearily seeking or simulating wearisom and tedious "virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star-goddess "i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you; come

r feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is restriction" or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n .pa the lost continent* prefa

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

re to reprint the substance of the message which he first promulgated on his formal initiation into that grade. liber ii. the message of the master therion "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt" thelema- thelema- means will. the key to this message is this word- will. the first obvious meaning of this law is confirmed by antithesis "the word of sin is restriction" again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect" take this carefully; it seems to imply a theory that if every man and every woman did his and her will- the true will- there would be no clashing "every man and every woman is a star, and each star move

et devised a state which would have allowed that particular individual, the utopian philosopher himself, to survive childhood! such fantasmogoria as these arise from the detritus of the elder age. crowley himself once remarked to grady mcmurtry that he (crowley) had been born before the age of thelema and that it would take someone born in the age to fully comprehend the age. al i,41 "the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell" the old comment 41, 42. interference with the will of another is the great sin, for it predicates the existence of another. in this duality sorrow consists. i think that possibly the highe

an unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell" the old comment 41, 42. interference with the will of another is the great sin, for it predicates the existence of another. in this duality sorrow consists. i think that possibly the higher meaning is still attributed to will. the new comment the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity<sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught "the wages of sin is death" for life is a continual harmonious and natural change. see

er that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity<sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught "the wages of sin is death" for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's ety. dict) is connected with the root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental idea of wrong is the static as opposed to the dynamic conception of the universe. this explanation is not only in harmony with the general teaching of the book of the law, bit shows how profoundly the author u

e jot or tittle of the observed facts of nature. so we may assert that modern discoveries in physiology have rendered obsolete the osirian conceptions of the sexual process which interpreted chastity as physical abstinence, small regard being paid to the mental and moral concomitants of the refusal to act, still less to the physical indications. the root of the error lies in the dogma of original sin, as a result of which pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the

ALEISTER CROWLEY THE SWORD OF SONG

e whither? and67 i think we easier understand where schelling (to the buddha leading) calls real not-self. in any case 520 there is not, there can never be a soul, or sword or armour needing, incapable in time or space or to inflict or suffer. we i think are gradually weeding 525 the soil of dualism. pheugh! drop to the common christian s view! this is my point; the world lies bleeding (result of sin) i do not care; i will admit you anywhere! 530 i take your premises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. ascension day 19 will satan be saved? who pardons judas? god s foreknowledge of satan s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the

et cum ista frons detegitur tunc excitantur domini judiciorum, contra illos qui non erubescunt in operibus suis. 498. h c frons ruborem habet roseum. sed illo tempore, cum frons senioris erga hanc frontem detegitur, h c apparet alba ut nix. 499. et illa hora vocatur tempus beneplaciti pro omnibus. 500. in libro dissertationis schol raf jebha senis dicitur: frons est receptaculum frontis senioris. sin minus, litera cheth inter duas reliquas interponitur, juxta illud (num. xxiv. 17) jmw et confringet angulos moab. 501. et alibi diximus, quod etiam vocatur hxn, literis vicinis permutatis: id est, superatio. 502. mult autem sunt superationes: ita ut superatio alia elevata sit in locum alium& ali dentur superationes qu extenduntur in totum corpus. 503. die sabbathi autem tempore precum pomeridi

d his confinement no long time; the burning of the asylum with its inmates was one of the most terrible events of the war of 1870. so died one of the most talented englishmen of his century, a man who for wide knowledge of men and things was truly to be envied, yet one who sold his birthright for a mess of beastlier pottage than ever esau guzzled, who sold soul and body to satan for sheer love of sin, whose mere lust of perversion is so intense that it seems to absorb every other emotion and interest. never since god woke light from chaos has such a tragedy been unrolled before men, step after step toward the lake of fire! at his house all his writings were seized, and, it is believed, destroyed. the single most fortunate exception is that of a superbly jewelled writing-case, now in the po

uence, which agrees with their chronological order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy waters of mere sensualism; the pace quickens, he grows fierce in the mysteries of sapphism and the cult of venus aversa with women; later of the same forms of vice with men, all mingled with wild talk of religious dogma and a general exaltation of priapism at the expense, in particular, of christianity, in which religion, however, he is undoubtedly a belie

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

ALEISTER CROWLEY EQ I 1

thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore

earn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of foolishness is sin" thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, that cross from whose centre the creative word issued in the birth of the dawning universe. 19. be thou therefore prompt and active as t

to work- that is, i had only spent a couple of years in vain and torturing experiments- when i was one day arrested for debt. i had paid no attention to the writ; the day of trial came and went without my knowing anything about it; and there was a man in possession of my few belongings before i understood what was going on. then i was taught by experience that to owe money is the one unforgivable sin in the nation of shopkeepers. my goods were sold up and i was brought to utter destitution- the old man paused "and then sent to prison because i could not pay "but" i asked "did your daughters do nothing? surely, they could have come to your help "oh! they were more than kind" he replied simply "the eldest especially, perhaps because she was childless herself. i called her gabrielle" he added

ALEISTER CROWLEY EQ I 5

d waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers

ofession. so it is in all things: the merchant at his desk, the captain on the bridge of his ship, the engineer in his engine-room, the chemist in his laboratory- the effect of "place" upon the mind is always to awaken a particular set of sankh ras, the sankh ras associated in the mind with place. also there is perhaps a certain intangible yet operative atmosphere of thought which clings to place sin which definite acts have been done, definite thoughts constantly repeated. it is for this reason that we have a great sense of quiet and peace when we go to a monastery. the monastery is a place where life is protected, where men think deeply of the great mysteries of life and death; it is the home of those who are devoted to the practice of this meditation, it is the centre of the religious l

ing of the weak, the unhappy, the sick, and those who are fallen; you send out a ray of pity and compassion towards them in all six directions of space. and so suffusing all beings with thoughts of compassion, you pass on to the meditation on happiness. you meditate on all beings who are happy, from the lowest happiness of earthly love to the highest, the happiness of those who are freed from all sin, the unutterable happiness of those who have attained the nirv na dhamma. you seek to feel with all those happy ones in their happiness, to enter into the bliss of their hearts and lives, and to augment it; and so you pervade all six directions with thoughts of 47 happiness, with this feeling of sympathy with all that is happy and fair and good. then, finally, reflecting on all that is evil an

more ignorant than the author of "the king's dole" should be, unless such ignorance be the result of envy, malice, and all uncharitableness. further, ceremonial magic, even of the low angelic order, may be a sort of divine trap. the utterance of the logos is one, but he is heard by divers nations in divers languages. cannot god deal with a soul even by allowing him to pass through the "houses of sin? mr waite blasphemes if he denies it. as a practical example, i know of a man who took up the blackest magic from sheer hatred of god and christ, a hatred shelleyan and thomsonian. what happened? he found by practice that to call forth an evil spirit you must identify yourself with the god that commands him. he then saw no use for the demon, and continued with the god. reason next said" if wit

ALEISTER CROWLEY EQ I 5

urnt utterly with fire, and the ashes thereof shall calcine the children of flame, that even in hell may be found an overflowing lamentation. and now on the breast of the angel is a golden egg between the blackness of the wings, and that egg grows and grows all over the aethyr. and it breaks, and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with bl

ow me, o thou empty god, my little flame shall utterly expire in thy great n.o.x" there is no answer (20 minutes. o.v. and now, after so long a while, the angel7 lifts me, and takes me from the room, and sets me in a little chamber where is another angel like a fair youth in shining garments, who makes me partake of the sacraments; bread, that is labour; and fire, that is wit; and a rose, that is sin; and wine, that is death. and all about us is a great company of angels in many-coloured robes, rose and spring-green, and sky-blue, and pale gold, and silver, and lilac, solemnly chanting without words. it is music wonderful beyond all that can be thought. and now we go out of the chamber; on the right is a pylon, and the right figure is isis, and the left figure 53 nephthys, and they are fol

uddy brass. and the plumes are set alight, and are whirled round and round until the whole heaven is blackness with these flying sparks therein. now it is all branching streams of golden fire tipped with scarlet at the edges. and now she cometh forth again, riding upon a dolphin. now again i see those wandering souls, that have sought 120 restricted love, and have not understood that "the word of sin is restriction" it is very curious; they seem to be looking for one another or for something, all the time, constantly hurrying about. but they knock up against one another and yet will not see one another, or cannot see one another, because they are so shut up in their cloaks. and a voice sounds: it is most terrible for the one that hath shut himself up and made himself fast against the unive

ALEISTER CROWLEY EQUINOX EQ I 1 2

ery phenomenon as a particular dealing of god with my soul" the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 79 3. if others are to read this, i should like them to see that elaborate codes of morality have nothing to do with my system. no question of sin and grace ever enters it. if a chemist wants to prepare copper sulphate from its oxide, he does not hesitate on the ground that sulphuric acid, thrown in the eyes, hurts people. so i use the moral drug which will produce the desired result, whether that drug be what people commonly call poison or no. in short, i act like a sensible man; and i think i deserve every credit for introducing this c

ALEISTER CROWLEY EQUINOX EQ I 2

an incantation, a device whereby the eye of the most terrible wakes from its wilderness of ice to flame, whereby the very core of hell bursts from its rind, sweeping the world away into the blank of mind. xii so then i saw my fault; i plunged within the well, and brake the images that i had made, as i must make- men spin 96 the webs that snare them- while the knees bend to the tyrant god- or unto sin the lecher sunder! ah! came that undulant light from over or from under? xiii it matters not. come, change! come, woe! come, mask! drive light, life, love into the deep! in vain we labour at the loathsome task not knowing if we wake or sleep; but in the end we lift the plumed casque of the dead warrior; find no chaste corpse therein, but a soft-smiling whore. xiv then i returned into myself, a

ALEISTER CROWLEY EQUINOX EQ I 3 3

ied to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for one thing i do most seriously take blame, that my training was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to carry me on for a long while. i am getting it back now; with luck i'll be

ALEISTER CROWLEY EQUINOX EQ I 3

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

ALEISTER CROWLEY EQUINOX EQ I 4 2

en, as the heart-worm ceased to speak, the other two, the eye-worm and the mouth-worm, drew closer to where during all his talking they had been magnetically moved. and all those years which they had passed unconsciously as the lips or the eyes of a woman became suddenly revealed, most vividly different to them. they could not speak, the two detractors, for they had learnt the wisdom and merit of sin. they knew that good and evil are the same thing, that in a world of illusion he who has the most illusions is the richest man, that to be wise unto ignorance is the fairest counsel, that they knew nothing and yet all, that. and the heart-worm, whose judgment and reasonings had been so readily accepted by the others, grew in his turn a sceptic, since faith cannot live without doubt, and truth

but if not, then i too (no journalist, god knows) must praise thee. thee- not thy work. for the manner thereof is wholly abominable. what have all we done, that for pegasus we have this spavined and hamstrung rosinante, for bucephalus this hydrocephalic hydropath? even as god gilbert begat the devil-brood musical comedy, so hast thou begotten the tedious stage-sermons to which our priest-loving, sin-conscious slaves now flock. refinement of cruelty! thou hast replaced the trappist cell by the court theatre! for this, i, who prefer the study to the theatre, forgive thee; for i love not the badger-reek of suburbia and bohemia in my nostrils. but for this also i praise thee, that lion-like thou turnest at last upon the jackal-crowd at thy heels. that ungainly dragon, the chesterbelloc, hast

ALEISTER CROWLEY EQUINOX EQ I 4 3

! 69 for all these paynim knights may rest in the black bliss they struggle to" but from the earth's full-flowered breast brake the blind roar of earthquake through, tearing the belly of its mother, engulphing all that heathen crew, that cried and cursed on one another. aghast he standeth, palamede! for twinned with earthquake laughs her brother the questing beast. as goddes reed sweats blood for sin, so now the heart of the good knight begins to bleed. of all the ruinous shafts that dart within his liver, this hath plied the most intolerable smart "by goddes wounds" the good knight cried "what is this quest, grown daily dafter, where nothing- nothing- may abide? westward" they fly, but rolling after echoes the beast's unsatisfied and inextinguishable laughter! 70 xxvii sir palamede goes a

hem all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, 111 surely there stole a subtle madness into their veins, more strong than death: for all the roots of sin and sadness were plucked. as a flower perisheth, so all sin died. and in that place all they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself- men though

ALEISTER CROWLEY EQUINOX EQ I 4

it, by c.t.schofield, m.d. w. rider and sons. 1"s" net. there is a deal of sound sense in this little manual. the author castigates faddists, though to my mind not severely enough. however, i suppose that in this mealy-mouthed age the truth is not printable. it is a little amusing, though, to see how he tries to make his commonsense fit into christianity. it is the puritan theory that theological sin, which means everything you like, is bad for you, that is responsible, according to statistics, for 79.403% of all the misery in england. i suppose the bulk of the rest is due to having to review the outfall of the r.p.a. a.c. the literary guide. march-september, 1910. we regret that the r.p.a. disliked our reviews of their sewerage. the said reviews were, however, written by one of the most p

which are already attacking it, the conclusion must be arrived at that nothing in the world is eternal("the evolution of matter" p. 18) in other words, all is full of birth, growth, and decay, that is m y. form to the materialist, name to the idealist, and nothing to him who has risen above both. they also are m y and not atman. all that is not atman is m y, and m y is ignorance, and ignorance is sin. now the philosophical fall of the atman produces the macrocosm and the microcosm, god and not-god- the universe, or the power which asserts a separateness, an individuality, 56 a self-consciousness- i am! this is explained in brihad ranyaka, 1. 4. 1. as follows "in the beginning the atman alone in the form of a man20 was this universe. he gazed around; he saw nothing there but himself. thereu

5, 51. 32 work and the effects of work; the so-called law of cause and effect in the moral and physical worlds. 33 the four shramas are (1) to live as a brahmach rin- to spend a portion of one's life with a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate (4) to live as a sanny sin- to await the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various

rdly, should renounce the company of men, the company of women, all company. he should practise in secrecy in a retired palace "for the sake of appearances he should remain in society, but should not have his heart in it. he should not renounce the duties of his profession, caste or rank, but let him perform these merely as an instrument without any thought of the event. by thus doing there is no sin" this is sound rosicrucian doctrine, by the way. 52 "hatha-yoga pradipika" pp. 5, 6. note the similarity of these conditions to those laid down in "the book of the sacred magic" also see "gheranda sanhita" p. 33. 53 "hatha-yoga pradipika" p. 22. on the question of food vivek nanda in his "bhakti yoga" p. 90, says "the cow does not eat meat, nor does the sheep. are they great yogins. any fool m

ALEISTER CROWLEY EQUINOX EQ I 6 2

cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the secret of jupiter. 28 hermanubis. accursed! accursed! be the soul of impurity, the body of sin! c.i.c.t. 1. irreconcilable, my children, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are may and june, dear, the loves o

ALEISTER CROWLEY EQUINOX EQ I 6

m not then attempt the second until he be well satisfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven

ht. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple of solomon the king, with which it may be collated- ed. i waited for news that my heart beat. the severing night was between me and my love. there was no god of sleep; sleep were traitor. i sought to praise my love, and to lament the hours that divided us; and i could not. the

flesh and blood, that was alive and jolly. let us be off, though! the preceptor sheds dullness as the sun sheds light, alike on the evil and on the good. one, two, three- i'll race you all to sidi khaled["they go off r. toward their horses" jocelyn "singing as he goes" what is the worth of a hound or a hawk? a monkey for mirth! a parrot for talk! rosamond's skin is whiter than milk, seductive as sin and softer than silk. would i were back from crusade for an hour, my limbs lying slack in rosamond's bower["from the palms c. comes forward" laylah "veiled, with a pitcher. she attaches it to the cord of the lever and" 73 "dips it into the well. she looks about her, and seeing no one, raises her veil" laylah. from the heart of the sand the water wells up purer than the rain. so in my heart lov

eathed; there was no colour in her face. one would have said the corpse of a martyred virgin. on her white body its own purity hovered like a veil. edgar roles watched the lamp, erect, attentive. it went out. hardly a hint of grey filtered through the blackness. in his hands he held two threads "one is black, and one is white, he mused, and only god knows which is which. so only god knows what is sin. in our darkness we who presume to declare it are liars- charlatans, groping quacks at the best. will the sun never dawn? for us on whom the lightning of ecstasy hath flashed for a moment 'much may be seen by its light- the light of the tempest. but the light of the silver star? oh, my brothers (he began to speak aloud) give me wisdom as you have given me understanding! knowledge and grace and

nderstand. i will bite them. i will bite their waists" dropping her voice suddenly "that was when i was a mouse-trap "dear god! this is like delirium "oh! go on about god. i don't mind god. i could tell you wonderful things about what i have done to god. i was a nonconformist preacher once: i had secret sins. they were mine! mine! how proud i was of them! every sunday i used to preach against the sin that i had done most in the week. there are many butterflies in the desert; 132 ever so many more than one would think. this proves that god is good. and then, you see, there are beetles. beetles and beetles. and scorpions. dear little amber beasts. there! one has stung me. it is the sacrament of hate. i will sleep in a bed of scorpions and rose-leaves. scorpions are better than thorns. why do

ALEXANDRIAN BOOK OF SHADOWS OCCULT

n. he has to just put down the lot (or hand them to someone, as the next thing he does is light the cauldron. l beltane preparation: two white candles are on the altar with a wreath of spring flowers. quarter candles are green. hps leads the coven, riding poles if possible, about the covenstead with a quick, trotting step, singing: all: o do not tell the priests of our art, for they would call it sin; but we will be in the woods all night, a-conjuring summer in. and we bring you good news by word of mouth, for woman, cattle and corn, for the sun is coming up from the south with oak and ash and thorn. a ring dance follows after which the high priestess casts the circle. high priest draws down the moon upon the high priestess. all are purified in sacrifice before her. she then purifies the h

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e one and all undergone the crucifixion of the personal self, and know that utter renunciation of all which is the lot of every aspirant at this time. there is no phase of agony, no rending sacrifice, no via dolorosa that they have not in their time trodden, and herein lies their right to serve, and the strength of the method of their appeal. knowing the quintessence of pain, knowing the depth of sin and of suffering, their methods can be exquisitely measured to the individual need; yet at the same time their realisation of the liberation to be achieved through pain, penalty, and suffering, and their apprehension of the freedom that comes through the sacrifice of the form by the medium of the purificatory fires, suffices to give them a firm hand, an ability to persist even when the form ma

until the lord of endless love deemeth the work correct. he uttereth then a lesser word that vibrateth through the scheme. the greater lord of cosmic love, hearing the circling sound, addeth completion to the chord, and breatheth forth the whole. what will be seen, o pilgrim on the way, when sounds that final chord? the music of the endless spheres, the merging of the seven; the end of tears, of sin, of strife, the shattering of forms; the finish of the ladder, the blending in the all, completion of the circling spheres and their entry into peace. what part, o pilgrim on the way. play you within this scheme? how will you enter into peace? how stand before your lord? i play my part with stern resolve, with earnest aspiration; i look above, i help below; i dream not, nor i rest; i toil; i s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

er on the physical plane and in their physical vehicles, on the subtler planes they are freed from karma, for they have neither memory nor anticipation; they lack the correlating faculty and as the spark of mind is missing, they are held free from the law of retribution, except where the physical body is concerned. the reason for the suffering in the animal kingdom is hidden in the mystery of the sin of the mindless,80(157) and in that terrible period spoken of in the secret doctrine, which resulted in abortions and distortions of all kinds. had this period not occurred, and this particular type of "miscarriage of purpose" not taken place, we should not have had the fearful karmic relationship which now exists between the third and the fourth kingdom. the effect of the life and persistence

rrive at man himself again, we have duality plus a third factor. these three orders of deva substance the lower fifth, the sixth and seventh are a very mysterious group as far as man is concerned.17(189) they have scarcely been hinted at as yet in occult literature, but they contain within themselves the secret of our planetary individualisation. they were the group which had much to do with the "sin of the mindless" and are very closely associated with animal man. to the power and control which these pitris assumed must be ascribed much of the disastrous early happenings referred to in the secret doctrine, such as the above mentioned "sin" and also the early "failures" in building suitable vehicles for spirits seeking incarnation. here also may be found the beginnings of that mysterious d

body logoic and consequently being part of the divine consciousness) originated in the remote "space of time" when the sons of god were seeking form. it has to do with a special condition in the astral body of our planetary logos, and with his history as it lies hidden in the astral light. it concerns that which he has to surmount and many of the problems which face the occultist, including the "sin of the mindless" the failure in atlantean days, and even that mysterious "failure" of the buddha (which has a planetary significance only hinted at in the secret doctrine)18(190) can be traced back to the condition of the deva substance of which the astral body of our planet, and the astral bodies of all forms are formed. our planetary logos is one of the lords spoken of as being a lesser lord

the moon chain and in some cases upon certain planets connected with the inner round. this is the circumstance which necessitated his "coming-in" during the atlantean root-race. men of this type refused to incarnate earlier, as the bodies were too coarse; this was the cyclic reflection (on the lowest plane) of the refusal of the monads to incarnate at the dawn of manvantaric opportunity. no real "sin" was committed; it was their privilege to discriminate, and this refusal has its bearing upon conditions upon earth, being the basis of the great class distinctions which in every land have been so fruitful of trouble and the esoteric foundation of the "caste" system, so abused now in india. the problem of labor and capital has its roots in the subjective distinction between "equipped and uneq

to one's own inner impulses, or of responsiveness to the impulses of others, and therefore to group thought forms. it will be apparent, therefore, how vital is this matter, and how influenced men and women are by the thought forms they themselves create, or the mental children of other men. c. the occult significance of speech. the old scripture saith "in the multitude of words there wanteth not sin,"90(256) because in a tide of words at this stage of man's evolution, many are spoken purposelessly or from motives which (when analysed) will be found to be based purely in the personality. the greater the progress that is made along the path of approach to the mysteries, the greater the care that must be taken by the aspirant. this is necessary for three reasons: first, owing to his stage in

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ical plane is regarded as a, form of incontinence. there is physical plane incontinence and this should have been left behind by the disciple long ago. but there are also many tendencies towards pleasure seeking with consequent satisfaction of the desire nature and this, to the true aspirant, is likewise regarded as incontinence. iii. mental nature. 5. abstention from avarice. this deals with the sin of covetousness which is literally theft upon the mental plane. the sin of avarice may lead to any number of physical plane sins and is very powerful. it concerns mental force and is a generic term covering those potent longings which have their seat not only in the emotional or kamic (desire) body, but in the mental body also. this commandment to abstain from avarice is covered by st. paul wh

orlds of human endeavour. 38. by abstention from incontinence, energy is acquired. incontinence is usually regarded as the dissipation of the vitality or the virility of the animal nature. the power to create upon the physical plane and to perpetuate the race is the highest physical act of which man is capable. the dissipation of the vital powers through loose living and incontinence is the great sin against the physical body. it involves the failure to recognize the importance of the procreative act, the inability to resist the lower desires and pleasures, and a loss of self control. the results of this failure are apparent throughout the human family at this- 111- the light of the soul copyright 1998 lucis trust time in the low health average, in the full hospitals, and the diseased, enf

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ucis trust and st. paul says practically the same thing in his desperate cry "for i know that in me (that is, in my flesh) dwelleth no good thing; for to will is present with me; but how to perform that which is good i find not..for i delight in the law of god after the inward man: but i see another law in my members, warring against the law of my mind and bringing me into captivity to the law of sin which is in my members. o wretched man that i am! who shall deliver me (the real self) from the body of this death?"5(40) this real self is god god the triumphant, god the creator, god the saviour of man. it is, in the words of st. paul "christ in us, the hope of glory" this becomes a fact in our consciousness and not simply a much hoped for theory. meditation causes our beliefs to change into

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

goal. a right understanding is necessary nevertheless if we are to appreciate intelligently our task and its effects. much more could be said on this rule but enough has been here given for the average applicant to discipleship to consider and upon which to base action. most of us are average, are we not? if we regard ourselves otherwise, we divorce ourselves from others and become guilty of the sin of separateness the one real sin. an appreciation of the above thoughts should build in the aspirant a realisation of the value of his meditation work, whilst the idea of a cyclic response to soul impulse lies back of the activities of a morning meditation, a noonday recollection, and an evening review. a larger ebb and flow is also indicated in the two aspects of the full moon and the new moo

f superstitious devotees, of credulous followers of leaders, of fanatical unbalanced idealists, and of those warped minds which arrogate to themselves powers which are not theirs. men and women become swayed by astralism and wander in the vale of illusion regarding themselves as different from other men, placing themselves upon a pedestal far above average humanity. they fall consciously into the sin of separateness. add to the above category, the cases of sex perversion, brought about by over-stimulation of the sacral centre, the cases of neuroticism and over-sensitivity and emotionalism, brought about by the premature vitalisation of the solar plexus centre, and lastly the cases of insanity, brought about by over-stimulation of the brain cells through unwise meditation work, and it will

of involutionary energy on to the path of return. cosmically speaking, it manifests as the attractive force between spirit and matter; spiritually speaking, it is demonstrated as the activity of the soul, as it seeks to draw the lower self into full realisation. physically speaking, it is the urge which tends to unite male and female for the purpose of procreation. when man was purely animal, no sin was involved. when to this urge was added emotional desire, then sin crept in, and the purpose for which the urge manifested was perverted into the satisfaction of desire. now that the race is more mental, and the force of mind is making itself felt in the human body, an even more serious situation is apparent, which can only be safely worked out when the soul assumes control of its triple ins

in all study is distasteful, and the mind seems to lie entirely fallow and inert. it is an effort to think, and the futility of phases of thought assail the mind. the aspirant decides that to be is better far than to do "can these dry bones live" he asks, and has no desire to see them revitalised. all true seekers after truth are conscious of this unstable experience and frequently regard it as a sin or as a condition to be strenuously fought. then is the time to appreciate that "the midway spot which is neither dry nor wet must provide the standing place whereon his feet are set" this is a symbolic way of saying that he needs to realize two things: 1. that states of feeling are quite immaterial and are no indication of the state of the soul. the aspirant must centre himself in the soul co

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

e, those who refrain from wrong doing because they fear the results, either today in the physical body or hereafter in the other world of penalty. but which of all these people, even the most good and saintly, can speak with real wisdom and understanding of this universal problem? which of them can see the way out for humanity at present? which of them understands the reason for all the distress, sin and wickedness which have grown up around the sex relation? which of them really comprehends the true significance of the sex life, its place in the great scheme of things, and the reason for the relation between the sexes? which of them can say with true vision what the next evolutionary step will be, whither we are going, and what will be the next development? 1. definitions of sex, of virtu

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

"i know that in me [that is, in my flesh] dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not "for the good that i would, i do not: but the evil which i would not, that i do "for i delight in the law of god after the inward man "but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be ach

in the fact that "we are all the children of god" because "one is our father" and his call goes out for us to tread the path of holiness, and to achieve that perfection to which his life challenges us and for which he himself tells us to work. one wonders sometimes how right it has been for men to have accepted the ideas of st. paul as given through translation down the centuries. the thought of sin is very little dwelt upon by christ. it was emphasised by st. paul, and the slant which he gave to christianity is perhaps largely responsible for the dominant inferiority complex of the average christian an inferiority which christ in no way taught. he calls us to holiness of life and admonishes us to follow in his steps, and not to follow in the steps, or to accept the interpretation of his

view of others only that man is original who can lead them beyond what they already know, but this he cannot do until he has become their equal in their knowledge."24 this is a point to be remembered. christ was purified. but ahead of him lay the temptations. he had to become in his consciousness (either anew or through the recovery of an ancient past of test and trial) our equal in all points of sin, of weakness and of human frailty, and of human success and achievement. christ had to demonstrate his moral greatness as well as his divinity and his perfection as man attaining maturity. he had to pass through the tests to which every would-be citizen of the kingdom must be subjected when called upon to prove his fitness for the privileges of that kingdom. of this kingdom the church is the o

irit into the wilderness to be tempted of the devil."25 this story of the temptation in the wilderness is most controversial. many questions have been propounded and much agony of soul has been experienced by the serious believer who endeavours to reconcile common sense, christ's divinity, and the devil. was it possible that christ could in reality be tempted, and if so, could he have fallen into sin? did he meet these temptations as the omnipotent son of god, or did he meet them as a man and therefore subject to temptation? what is meant by the devil? and what was the relation of christ to evil? had this wilderness story never been told to us, what would have been our attitude to christ? what really took place in the consciousness of christ while in the wilderness? for what purpose are we

al conclusion. the inference is that we are allowed to know about the temptation in order to teach us, as human beings, a needed lesson; let us therefore study the story from the angle of christ's humanity, never forgetting that he had learned obedience to the divine spirit, the soul in man, and was in control of his body of manifestation. he was "in all points tempted like as we are, yet without sin;"27 he came in a human body, and was subject to human conditions as also we are; he suffered and agonised; he felt irritation, and was conditioned by his body, his environment and the period, as we all are. but because he had learnt to master himself, and because the wheel of life had done its work with him, he could face this experience and meet evil face to face, and triumph. he taught us th

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

of the man who is on his way to liberation. let us remember, however, that a discrimination which is based upon a determination to be free, and a dispassion which is the indication of a hard heart, will land the aspirant in the prison of a crystallized shell, which is far harder to break than the normal prison of the life of the average selfish man. this selfish spiritual desire is oft the major sin of so-called esotericists and must be carefully avoided. therefore, he who is wise will apply himself to serve and obey. b. the law of repulse upon the paths of discipleship and initiation when the discriminating sense (the spiritual correspondence of the sense of smell, the last of the five senses to emerge in humanity) has been adequately developed in the aspirant, and he knows the pairs of

rst fields of investigation to be benefited by this release will be that of psychology. organised religion has, alas, much to answer for, because of its fanatical emphasis upon doctrinal pronouncements, and its penalisation of those who fail to accept such dicta has served to stultify the human approach to god and to reality. its over-emphasis upon the unattainable and its culture of the sense of sin down the centuries have led to many disastrous conditions, to interior conflicts which have distorted life, to morbidity, sadistic attitudes, self-righteousness and an ultimate despair which is the negation of truth. when right education (which is the true science of adaptation) and right religion (which is the culture of the sense of divinity) and right scientific unfoldment (which is the cor

hought about them will be useful. 2. the diseases of mystics. these are concerned with those attitudes of mind, those complexities of idea and those "spiritual enterprises" which affect the mystically inclined or those who are aware of the spiritual dualism of which st. paul wrote in the epistle to the romans. he wrote as follows "for we know that the law is spiritual: but i am carnal, sold under sin. for that which i do i allow not: for what i would, that do i not; but what i hate, that do i. if then i do what i would not, i consent under the law that it is good. now then it is no more i that do it, but sin that dwelleth in me. for i know that in me (that is, in my flesh, dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not. for the good

i consent under the law that it is good. now then it is no more i that do it, but sin that dwelleth in me. for i know that in me (that is, in my flesh, dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not. for the good that i would, i do not: but the evil which i would not, that i do. now if i do that i would not, it is no more i that do it, but sin that dwelleth in me. i find then a law, that, when i would do good, evil if present with me. for i delight in the law of god after the inward man: but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. o wretched man that i am! who shall deliver me from the body of this death (romans vii, 14-24) these di

and the development of, any creative faculty, thus meeting the desire to be noticed and to contribute. much artistic effort or literary and musical effort is based on the desire to be the centre of attention and is not based on any true creative ability. it is the sense of "i, the dramatic actor. this rightly used and developed, is of real value and importance. 7. the elimination of the sense of sin, of disapprobation, with its concomitants, revolt, suspicion and an inferiority complex. one point i feel the need definitely to re-emphasise and that is the necessity, when considering the human being and his expression and existence, to remember that we are really considering energy, and the relation or non-relation of forces. as long as this is carefully borne in mind, we shall not go astra

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

place, lead others towards the light" i have not indicated to you the rays governing your personality vehicles, for i seek to place your interest, not in yourself but in others. february 1938 my brother and my friend: i would recall to you certain remarks which i made in my last instruction. with your usual aptitude to select that which your personality prefers, and which intrigues your sense of sin (i say this with a smile, brother, but the dramatic glamour of the sixth ray person, working in the piscean christian age, loves public conviction of wrong doing) and, feeding your sense of drama, enables you to say "now i know" when you do not. you emphasised that which was obvious, and ignored the real things with which i sought to reach you. what were the points of real importance in my las

ALICE A BAILEY13 PROBLEMS OF HUMANITY

trouble (focussing as it has in the economic difficulties of the past two hundred years and in the theological impasse of the orthodox churches) has been to take and not give, to accept and not share, to grasp and not to distribute. this has involved the breaking of a law which has placed humanity in a position of positive guilt. war is the dire penalty which mankind has had to pay for this great sin of separateness. impressions from the hierarchy have been received, distorted, misapplied and misinterpreted and the task of the new group of world servers is to offset this evil. humanity has never really lived up to the teaching given it. spiritual impression, whether conveyed by the christ, by krishna or by buddha (and passed on to the masses by their disciples) has not yet been expressed a

ty copyright 1998 lucis trust separative tendencies which the differing religious systems have fostered and which today they deliberately continue to foster. the narrowness of religious creeds is a potent, contributing cause. at the very outset of our discussion, it would be wise to remember that the entire problem we are considering can be traced back to the outstanding human weakness, the great sin or heresy of separateness. there is surely no greater sin than this; it is responsible for the entire range of human evil. it sets an individual against his brother; it makes him consider his selfish, personal interests as of paramount importance; it leads inevitably to crime and cruelty; it constitutes the greatest hindrance to happiness in the world, for it sets man against man, group agains

hey look toward the future, tired to their very souls of fighting and quarrelling, weary of the tyranny of striking workmen, and wanting only to live in safety, to own the necessities of existence, to raise their children in a certain measure of civilized culture and to live in a land where there are sound economics, a living religion and an adequate educational system. in every country the great sin of separateness is again rearing its ugly head; minorities abound and are abused; cleavages are everywhere to be found; parties are clamouring for attention and adherents; religious groups are spreading dissension and seeking to gain in membership at the- 54- problems of humanity copyright 1998 lucis trust expense of other groups; the rich are organizing so as to control the finances of the wo

t attention. this problem is unique in the sense that it is essentially the problem of the white people and one which they must solve because they produced it and have perpetuated it. if we can get some idea of the significance of these problems, materially and spiritually, and can gain some insight into the responsibilities involved, much of usefulness may be gained. in the case of the jews, the sin of separateness is deeply inherent in the race itself, as well as among- 55- problems of humanity copyright 1998 lucis trust those among whom they live, but for the perpetuation of the separation the jews are largely responsible; in the case of the negro, the separative instinct derives from the white people; the negro is struggling to end it and, therefore, the spiritual forces of the world a

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

gression. the at present dubious science of astrology has sidetracked the legitimate interest of humanity in the astronomical teaching and its spiritual interpretation of the passage of the sun through the signs of the zodiac. yet, in the new testament, that recognition is clearly revealed and colours the presentation of the entire gospel story. it is found also in the old testament. what was the sin of the children of israel in the desert but a reversion to the old mithraic worship which distinguished the time when the sun was "in the sign of taurus, the bull" as it is technically called. they fell down and worshipped the golden calf and forgot the new teaching of the age of aries, the ram, into which they were entering, the teaching of the scapegoat which colours jewish history. the fact

self to them as their messiah, manifesting through the jewish race. in the rejection of the christ as the messiah, the jewish race has remained symbolically and practically in the sign aries, the scapegoat; they have to pass again speaking symbolically into the sign, pisces, the fishes, and recognise their messiah when he comes again in the sign aquarius. otherwise, they will repeat their ancient sin of non-response to the evolutionary process. they rejected that which was new and spiritual in the desert; they did it again in palestine two thousand years ago; will they do it again, as opportunity is offered to them? the difficulty with the jew is that he remains satisfied with the religion of nearly five thousand years ago and shows as yet little desire to change. the coming in of the aqua

from being a small and relatively unimportant minority, they will be the largest and the most influential force in the world. through them, the new group of world servers will be able to work successfully. 2. this active energy of loving understanding will mobilise a tremendous reaction against the potency of hate. to hate, to be separate, and to be exclusive will come to be regarded as the only sin, for it will be recognised that all the sins as listed and now regarded as wrong only stem from hate or from its product, the anti-social consciousness. hate and its dependent consequences are the true sin against the holy ghost, about which commentators have so long debated, overlooking (in their silliness) the simplicity and the appropriateness of the true definition. the power of the hierar

asses into the human kingdom, and becomes subject to the law of rebirth and not the law of transmigration. to those who know something of the law of rebirth or of reincarnation, the mistake seems ridiculous. the doctrine or theory of reincarnation strikes the orthodox christian with horror; yet if one asks him the question which the disciples asked christ about the blind man "master, did this man sin or his fathers that he was born blind (john ix.2, they refuse the implications; or they express amusement or dismay as the case may be. the presentation to the world of the thought by the- 62- the reappearance of the christ copyright 1998 lucis trust average occult or theosophical exponent has been, on the whole, deplorable. it has been deplorable because it has been so unintelligently present

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

tly stepped down into futility. the mechanism for right understanding is lacking, and though the man may be giving his highest and his best, and though he may be able in some measure to hold his mind steady in the light, yet what he is offering to the idea is but a poor thing at the best. this leads to illusion through misinterpretation. the cause is an over-estimation of one's mental powers. the sin, par excellence, of the mental type is pride, and that colours all activities in the early stages. the cure is the development of a cautious spirit. 3. through wrong appropriation of ideas. misappropriation of an idea is based upon the drama-making faculty and tendency of the personality to the self-assertion of the little self. these lead a man to appropriate an idea as his own, to credit him

ch has been revealed, but it must be borne in mind that illusion is primarily concerned with the reaction of the mind to the unfolding revelation, as the soul registers it and seeks to impress it on the highest aspect of the personal lower self. illusion is, therefore, the failure of the mind correctly to register, to interpret or translate that which has been transmitted and it is consequently a sin (if you care for that word) of the intelligent and highly developed people, of those who stand on the path and who are in process of becoming rightly oriented; it is also a sin- 103- glamour: a world problem copyright 1998 lucis trust of accepted disciples as they seek to expand their consciousness in response to soul contact. when they have "seen through illusion (and i use this phrase in its

to the magnetic pull of the astral plane and its many and widespread glamours. they are not so frequently responsive to a glamour as to all glamours in a relatively temporary manner but one which is nevertheless exceedingly delaying to their progress. because of their clearsightedness, they add to this sensitivity to glamour an ability to suffer about it and to register their responsiveness as a sin and failure and thus delay their liberation from it by a negative attitude of inferiority and distress. they will profit enormously from a constant use of the formula until the time comes when they are aware of the glamour or glamours but are not touched by them. fifth ray people suffer the least from glamour but are primarily the victims of illusion, and for them the technique of the presence

t from glamour but are primarily the victims of illusion, and for them the technique of the presence is all-important because it brings in a factor which the true fifth ray person is apt to negate and refuse to admit, the fact of the higher self. he feels self-sufficient. they respond so easily and with such satisfaction to the power of thought; pride in their mental competence is their besetting sin and they are, therefore, set in their purposes and preoccupied with the world of the concrete and the intellectual. the moment that the angel of the presence is a reality to them, their response to illusion weakens and disappears. their major problem is not so much the negation of the astral body, for they are apt to despise its hold, but they have a major difficulty in recognising that which

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ty's trouble (focussing, as it has, in the economic troubles of the past two hundred years, and in the theological impasse of the orthodox churches) has been to take and not to give, to accept and not to share, to grasp and not to distribute. this is the breaking of the law which has placed humanity in the position of guilt. the war is the dire penalty which humanity has had to pay for this great sin of separateness. impressions from the hierarchy have been received, distorted, misapplied and misinterpreted, and the task of the new group of world servers is to offset this evil. these servers are to humanity what the buddhas of activity are to shamballa, and the group of divine contemplatives (the nirmanakayas) are to the hierarchy. it might be stated therefore that: 1. the buddhas of activ

, and have enumerated only a few of the major groups which are in their intrinsic nature both recipients of impression and agents later of the impressing agent. when we arrive at the human family, this reciprocal activity is blocked by human selfishness; it is this "interruption of impression" and this "interference with the divine circulatory flow" which (as i have said above) is responsible for sin, for disease, and for all the various factors which make humanity today what it is. when the free flow of divine energy, of divine interplay and of spiritual purpose is re-established, then evil will disappear and the will-to-good will become factual goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for

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

ogy copyright 1998 lucis trust pisces, and the esoteric way from aries to pisces, via taurus. these refer to human evolution, which is the only one which we are considering in this treatise. but in the major involutionary cycle which concerns the mass movement of spirit-matter, and not the individualised progress of man, the movement is from aries to pisces, via taurus. the secret of the original sin of man is hidden in this truth, for a wrong orientation took place at one stage in human history and the human family went as a whole against the normal zodiacal current, so to speak, and it is only upon the path of discipleship that right orientation is achieved and humanity swings into the correct rhythm of progress. i would ask you, therefore, to differentiate between the involutionary proc

nds in order that he may learn eventually their divine use. it is in the lower aspect of this cross that the nazis chose this symbol as theirs; they were expressing, at the close of the material cycle of human existence, the false and evil use of matter, of which separativeness, cruelty and selfishness is the key. the misuse of substance and the prostitution of matter and form to evil ends is the sin against the holy spirit. it might be said that the swastika "drives into danger dire and into evil ways, those whose greed is great and who see no beauty in the dawning light and who know no love of human lives" to those who respond not to the lower aspects and effects of the whirling cross (as it is sometimes called "the swastika flings them from itself and far afield until they come to rest

and mysterious of all the planets. a. its relation with the earth is the most prominent. b. it presides over the natural generation of men. c. it is called the `other sun' d. it is the earth's primary or spiritual prototype (s.d. ii. 33-35) 5 "the planetary logos of venus loved the earth so well that he incarnated and gave it perfect laws which were disregarded and rejected (s.d. ii. 38) 6 "every sin committed on earth is felt in venus. every change in venus is reflected on earth (s.d. ii. 35) 7 "venus. is the light-bearer of our earth, in both the physical and mystic sense (s.d. ii. 36) 8 "it is with the regent of venus (the planetary logos) that occult mysticism has to deal (s.d. ii. 36) 9 "humanity (which appeared in lemurian days. is said to be under the direct influence of venus (s.d

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

done, only to discover that she was more distressed at my reading her private papers than she was over my destroying her jewelry. i made a full confession, you will note. that reaction of hers gave me a new sense of values. it made me furiously to think, which was good for my soul. for the first time i began to differentiate between the spiritual values and the material. to her, it was a greater sin to be dishonest enough to read private papers than it was to destroy material things. she gave me my start in the first great lesson of occultism; to distinguish between the self and the not-self and between the intangible values and the tangible. whilst she was with us she came into money not a great deal but enough to release her from earning a livelihood. but she refused to leave us, feelin

ut i have to say it because it is a plain statement of fact. this whole problem of sex and of the relationship between the sexes is perhaps one of the world problems which have to be solved within the next century. how it will be solved is not for me to say. i suppose it is largely the question of corrective education and of the instilling into young people in their later 'teens that the wages of sin is death. one of the cleanest men i ever knew who never in his life misconducted himself, as it is puritanically called, told me that the only reason was that at nineteen his father took him into a medical museum and showed him some of the results of misconduct. i'm no believer in the use of fear for the correction of behavior and weakness but it is possible that the material evidence of mater

the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the children of israel out of egypt the sun was in the sign taurus. it was passing through the sign of the bull. we then had the appearance on earth of the mithraic mysteries which centered around the sacrifice of the sacred bull. the sin of the children of israel in the wilderness which so aroused the anger of moses when he descended from the mount of the lord and found them falling down before the golden calf was that they had reverted to a past and obsolete religion which they should have left behind. the jewish dispensation itself was governed by the sign of aries, the ram, through which the sun was passing for the next 2,0

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

he 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 considered under the name of "sin" which may surprise you. it is also the fertile seed of crime. this is a fact to be accepted, 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 kingd

which they must construct their outer sheaths, and that this will be responsive to some aspect of their subtler natures; if, for instance, physical desire conditions them, the material of their physical vehicle will be largely responsive to that particular urge. secondly, each physical body carries within itself the seeds of inevitable retribution, if its functions are misused. the great original sin in lemurian times was sexual in nature, and due largely not only to inherent tendencies, but to the extraordinarily dense population of its civilisation and to the close relation of the animal kingdom. the origin of the syphilitic diseases traces back to these times. there is a beautiful idea in the minds of the ignorant that primitive races are free from that type of contamination and that th

lf" as the centuries slipped away and the lemurian race submitted to the evil impulses of the animal nature, gradually the earliest type of venereal disease made its appearance; eventually the entire race was riddled with it and died out, nature taking its toll and exacting its inexorable price. you might here ask how these early inhabitants of our planet could be held responsible for there is no sin where there is no sense of responsibility and no consciousness of wrong doing. the hierarchy in those days had its own methods of teaching these infant peoples, just as the smallest child can be taught today to refrain from certain physical habits. humanity then knew well what was evil, because the evidences of that evil were physically apparent and quite easily perceived. the penalty was obvi

animal physical urges and to the primitive instincts, but was directed to objects and objectives extraneous to the body, towards material possessions and towards that which (when seen and coveted) could be appropriated. just as the major sins of lemurian times (if they could be called sins in any true sense, because of the low intelligence of the race) were through the misuse of sex, so the major sin of the atlantean people was theft widespread and general. the seeds of aggression and of personal acquisitiveness began to show themselves, culminating in the great war (as related in the secret doctrine) between the lords of the shining countenance and the lords of the dark face. to procure what they coveted and felt they needed, the most highly evolved of that race began to practice magic. i

g which account for these diseases is one little recognised as yet; it was referred to by the christ when he spoke of the time when nothing secret would remain hidden and when all secrets would be shouted aloud from the housetops. the growth of telepathic registration and of the psychic powers such as clairvoyance and clairaudience will eventually tend to strip humanity of the privacy in which to sin. the powers whereby the masters and the higher initiates can ascertain the psychic state and physical condition of humanity, its quality and consciousness, are already beginning to show themselves in advanced humanity. people will sin, commit evil deeds and satisfy inordinate desire, but they will be known to their fellowmen and nothing that they do will be carried out in secret. some one or s

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

erience. ponder on this statement. that is spiritual which lies beyond the point of present achievement; it is that which embodies the vision and which urges the man on towards a goal higher than the one attained. the ecclesiastics of the world have made a great line of demarcation between what is human and what is spiritual, between what is material and what is not; in so doing they have created sin and greatly complicated human living and understanding. they have given a selfish import to human aspiration; they have not taught mankind that meditation and prayer were simply phases of cooperation with the divine plan. individualism was fostered and group understanding was lost. maybe owing to the work of the brothers of darkness there was no way to avoid this dangerous sidetracking of huma

tary life" thus it may be occultly expressed- 235- discipleship in the new age- volume ii copyright 1998 lucis trust for the initiate (at this great stage of experience, karma ends. by this i mean that karma as the ordinary student understands it is no longer effective. neither good karma, resulting in a sense of bliss, nor bad karma, resulting in a sense of penalty and related to a conviction of sin, as the christian theology so dreadfully miscalls it, has any longer the slightest hold upon him. manifestation and the law of cause and effect are related; where manifestation exists, there this great law governing substance and innate in matter must control and must condition form. the master, however, stands free, endowed with the christ-consciousness. he then wields this law, but is not wi

are very apt to do, and it is a normal reaction. why not welcome transition? learn to glory in experience, which is the gift of wise old age, and look forward to the great adventure which confronts you. you know well in your highest moments that that transition means realisation without any physical plane limitations. my brother, the ray of your astral body is the first; the failure, weakness or sin of the astral body is delusion. in your case, it is the delusion of pride social pride and of this you must rid yourself. it is not a mental quality, for if it were, sound thinking would soon show the futility of social pride. in the eyes of the masters of the wisdom, there are only human beings at various stages of unfoldment, of developing selfishness or of unfolding service. there are no cl

tart by assuring you that the inner link remains unbroken and will persist, though even i have no idea when freedom will distinguish you or when you can advance with surety into the ashram itself. any progress that you could have made this life, as a result of my corrective teaching and aid, has been largely negated by your supine acceptance of failure, by your profound and lasting "conviction of sin (if i may use so old-fashioned a phrase, and by your constant inner dwelling on your group relations. you did fail, my brother. but why stay overwhelmed by failure for year after year and remain with your eyes concentrated on the lower self that failed? all have failed and will again along some line. e'en the masters fail at times to pass through one or other of the highest initiations at thei

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

their original and high state of being. to this truth, christ himself bore witness in the story of the prodigal son and his relationship to his elder brother, who had not left the father's home. it is obvious, is it not, from this parable, where the approbation of the father lay; a careful study of this story and an intuitive understanding of its implications may evoke some day a response to the "sin of experience" as it has been called, and a comprehension of the two major laws governing the process: the law of evolution and the law of rebirth. here lies the prime initiating cause of what is taking place today. the second cause arose slowly out of the first. matter and spirit, focussed in the human family and expressing their basic qualities and essential nature, were eternally in conflic

ll face life truly and sincerely, with a fully dedicated sacrifice of time, self, money and, if need be, of life. you will realise dynamically that the attitude of the passive onlooker is not that of the agent of the forces of light or of a lover of humanity. 4. you will also learn to keep your mind free from hate, refusing to hate the deluded sinner even when imposing upon him the penalty of his sin. hate and separation must cease, and they will cease as the individual aspirant stamps them out in his own life. the great error of the neutrally minded and of the pacifist is his refusal to identify himself constructively with human pain. even when he reacts with violent emotion over the suffering, for instance, of little children in this great war, and of the defenceless refugee, he does not

tual attainment, and gradually moulding human thought to such an extent that the greater ideal takes shape. the freedom of humanity and the liberation of its power to be self-determining (which is an aspect of freedom) has become the dearest ideal and the best thought of the thinkers in all nations. in the last analysis, it is this interference with individual and group freedom which is the worst sin of the evil men who seek at this time to enslave the weaker nations and bend them to the rule of germany, depriving them of their national assets and means of subsistence, and wresting from them by force and fear their dearest possessions, liberty of life and conscience. all great ideas have their emanating sources of life, therefore, and these are called in the ancient invocation with which w

ry, ancient and modern, goes to prove. their tradition, their resources, their national genius, their past history, their mineral and agricultural products, their strategic position on the planet, have been used in past centuries for the benefit of the nation claiming them; they have been exploited for the increase of the power of that nation at the expense of the suffering of others. this is the sin which germany is today committing, aided by japan and feebly followed by italy. power politics, the exploitation of the weak, aggression, economic selfishness, ideals based on pure commercialism and materialistic and territorial goals colour all the past history of mankind in both hemispheres, and have laid the foundation for the present war. some nations, particularly the great democracies, l

al of the path itself. and now what is it that you all can do? what is the condition surrounding the aspirants of the world today? we have a world full of unrest, a world full of pain, sorrow and strife, a world in which the emotional bodies of humanity are in a condition of tremendous disturbance, a world in which animals, men, women and children suffer, agonise and die; a world in which hunger, sin, sickness, famine, rapine, and murder stalk unarrested; a world in which the forms of religion exist but the life has gone, in which science is prostituted to the ends of money and hate, and in which the produce of the earth is not for the sustenance of the race but for the nourishing of the purses of the few; a world in which faith is oft the subject of scoffing, in which unselfishness is reg

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

ver the earth; the facts anent discipleship and initiation are becoming common property; humanity has consequently moved onward into a greater measure of light. good and evil stand out in clearer focus; light and dark are in a more brilliant juxtaposition; issues of right and wrong are appearing with cleared definition, and humanity as a whole sees the great problems of righteousness and love, of sin and separateness upon a worldwide scale. the old age and the coming new age, old rhythms of thought and new approaches to truth and consequent new and better ways of life are presented with clarity to the minds of men. the guarantee of the success of the experiment started more than a century ago is the fact that (in spite of much that is undesirable) so many nations have ranged themselves upo

miliar an illusion to all of us. the initiate passes on to the cosmic astral plane and finds what? who knows? i do not. thus the veils serve their purpose; blindness nurtures and protects, provided it is innate and natural, soul-imposed or spiritually engendered. if it is willfully self-induced, if it provides an alibi for grasped knowledge, if it is assumed in order to avoid responsibility, then sin enters in and difficulty ensues. from this may all of you be protected. step by step, the brothers of the light and others who tread consciously the lighted way have removed themselves from the lure of form; the army of the voice no longer can succeed in deflecting their footsteps and the veils of illusion no longer block their vision and their moving forward. a relative freedom has been gaine

at name they may call him and by their effort to serve and help their fellowmen; they are still, however, surprised when told that the first initiation lies behind them. this is due entirely to the factor of time, leading to their inability to "bring through" past events with accuracy, by a false humility as well (inculcated by the christian church, as it attempts to keep people subjugated by the sin idea, and by the intensely forward-looking anticipatory consciousness of the average aspirant. when a true perspective and a balanced point of view have been attained, and some awareness of the eternal now is beginning to penetrate into their understanding, then the past, the present and the future will be lost to sight in the consciousness of the inclusiveness of the moment that is; then the

tion to theology and being universal in nature. its present form, resting as it does on a jewish foundation which is nearly five thousand years old, must disappear. this must take place, not because it is jewish, but because it is old and reactionary and has not followed the evolutionary passage of the sun through the zodiac. that passage should and does symbolise human evolution, and just as the sin of the children of israel in the wilderness was their reverting to a dispensation and religious ritual which had passed and gone (the religion of the people in the time of taurus, the bull, symbolised by their falling down and worshipping the golden calf, so today modern masonry is in line to do the same; and the ancient usages and forms, consistent and right in the jewish dispensation, are no

ted. it is equally true of the jewish race that in the rejection of the christ as the messiah they have remained, metaphorically and practically, in the sign of aries, the ram, or of the scapegoat; they have yet to pass into the sign (again speaking symbolically) of pisces, the fishes, and recognise their messiah when he again comes in the sign aquarius. otherwise they are repeating their ancient sin of non-response to the evolutionary process. let us now consider what the initiatory process signifies to the disciple as he seeks to lead the- 350- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust dual life which it demands. you will note that i call it a process in contradistinction to the theosophical definition which regards it as a culminatin

ALICE BAILEY THE LABOURS OF HERCULES

ritual experience and colors the thoughts of all the great aspirants and mystics of the world. note how st. paul cries out as he wrestles with the problem "i find then a law, that, when i would do good, evil is present with me "for i delight in the law of god after the inward man: but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "i thank god through jesus christ our lord. so then with the mind i myself serve the law of god; but with the flesh the law of sin (romans, vii, 21-25. as hercules grew up, we are told, great care was given to his education. he was trained in all possible accomplishments, and every faculty that he had was developed and organized. what is the lesson to be learned from thi

en the two poles, positive and negative; between spirit and matter; between the self and the not-self; between male and female, and thus between the opposites. four symbolic words we find that this test concerns predominantly the problem of sex. there are four words in the english language which are ideographic and symbolic. they consist of three letters each and are as follows: god, sex, law and sin. in these four words we find expressed the sum total of all that is. god, the sum total of all forms, the sum total of all states of consciousness, and the energizing life. sex, that life in operation, attracting spirit and matter and instituting the interplay between the objective and the subjective and between the exoteric and the esoteric. sex, desire, attraction, the instinctive urge to cr

se phrases can be piled up to express some of the activities of sex in its various relations. law, the thought-impelled response of god to form; the habits instituted by the timeless interplay between the polar opposites which have been recognized by humanity as the inevitable laws of nature; the imposition [43] of the will of god and the impress of that will upon form and its recognition by man. sin, according to its connotation, signifies "the one who it is" the uprising of the unit against the whole, individuality versus the group, selfishness instead of universal interest. thus is the story of the universe written for us in these four words. god, the whole; sex, the attraction between the parts within that whole; law, the habit of the whole; and sin, the revolt of the unit in the whole

s taught which lead eventually to sexual orgies. these have been dignified by the name of sex magic, and in the sexual orgasm, deliberately induced, a man is led to believe that the physical sex act is his highest point of spiritual opportunity and that, at such a moment, he can touch, if he will, the kingdom of heaven. the other attitude, which makes marriage and all expression of the sex life a sin for a disciple and which says that a man cannot be pure in the truly spiritual aspect if he marries and raises a family, is as devastatingly dangerous. there is no state of consciousness and no condition of life in which it is impossible for a man to function as a son of god. if it is not possible for a man to live the life of discipleship and the life of initiation and, with due self-control

paratuses which will not bear investigation. their minds and their interpretations of other people's actions are so salacious and their capacity to think evil so great, that, dangerous as this may sound, one feels that it would be better [52] for them to be ridden by the bull of desire than to continue their present practice of substituting- 33- the labours of hercules mental indulgence for outer sin. a clean mind and a pure heart, a rightly organized and rightly used physical body, conformity to the laws of the land in which his destiny is cast, utter consideration for the welfare of those with whom he is associated, and a life of loving service: these constitute the ideals of the aspirant. 3. a right understanding, of the meaning, of celibacy. the word means "single" and the meaning usua

ANATHEMA OF ZOS

tupidity to further self-misery! your wish? your heaven? i say your desire is women. your potential desire a brothel. ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has wi

cious selves. living the most contemptible and generating everything beastly, are ye so vain of your excuse to expect other than the worst of your imagining? honesty is unvoiced! and i warn you to make holocaust of your saints, your excuses: these flatulent bellowing of your ignorance. only then could i assure your lurking desire-easy remission of your bowdlerized sins. criminals of folly? ye but sin against self. there is no sin for those of heaven's delight. i would ye resist not nor exploit your evil: such is of fear, and somnambulism is born of hypocrisy. in pleasure heaven shall break every law before this earth shall pass away. thus if i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or

way. thus if i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or fear ye could do as ye wish. whosoever, therefore, shall break the precept or live its transgression shall have relativity of heaven. for unless your righteousness exist not, ye shall not pleasure freely and creatively. in so much as ye sin against doctrine, so shall your imagination be required in becoming. it has been said without wit "thou shalt not kill" among beasts man lives supremely-on his own kind. teeth and claws are no longer sufficient accessory to appetite. is this world's worst reality more vicious than human behavior? i suggest to your inbred love of moral gesture to unravel the actual from the dream. rejoice ye! t

ay i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary! ye are insufficient to live alone, not yet mature enough to sin against the law and still desire women. other than damnation i know no magic to satisfy your wishes; for ye believe one thing, desire another, speak

APOCALYPSE MOSES

god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the

hou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i knew that i was bare of the righteousness with which i had been clothed (upon, and i wept and said to him "2 why hast thou done this to me in that thou hast deprived me of the glory with which i was clothed" 3 but i wept also about the oath, which i h

rd turned to me and said "since thou hast hearkened to the serpent, and turned a deaf ear to my commandment, thou shalt be in throes of travail and intolerable agonies; 2 thou shalt bear children in much trembling and in one hour thou shalt come to the birth, and lose thy life, from thy sore trouble and anguish. 3 but thou shalt confess and say 'lord, lord, save me, and i will turn no more to the sin of the flesh' 4 and on this account, from thine own words i will judge thee, by reason of the enmity which the enemy has planted in thee" chapter 26. 1 but he turned to the serpent (in great wrath) and said "since thou hast done this, and become a thankless vessel until thou hast deceived the innocent hearts, accursed art thou among all beasts. 2 thou shalt be deprived of the victual of which

roth with us, or be merciful and intend to pity and receive us' chapter 32. 1 and eve rose up and went outside and fell on the ground and began to say: i have sinned, o god, i have sinned, o god of all, i have sinned against thee. 2 i have sinned against the elect angels. i have sinned against the cherubim. i have sinned against thy fearful and unshakable throne. i have sinned before thee and all sin hath begun through my doing in the creation' 3 even thus prayed eve on her knees (and) behold, the angel of humanity came to her, and raised her up and said 'rise up, eve (from thy penitence, for behold, adam thy husband hath gone out of his body. 4 rise up and behold his spirit borne aloft to his maker' chapter 33. 1 and eve rose up and wiped off her tears with her hand, and the angel saith t

APOCRYPHON OF JOHN

an with his authorities, which are his powers, and they committed together adultery with sophia, and bitter fate was begotten through them, which is the last of the changeable bonds. and it is of a sort that is interchangeable. and it is harder and stronger than she with whom the gods united, and the angels and the demons and all the generations until this day. for from that fate came forth every sin and injustice and blasphemy, and the chain of forgetfulness and ignorance and every severe command, and serious sins and great fears. and thus the whole creation was made blind, in order that they may not know god, who is above all of them. and because of the chain of forgetfulness, their sins were hidden. for they are bound with measures and times and moments, since it (fate) is lord over eve

ARADIA GOSPEL OF THE WITCHES

, he took a ladder, which he carriedand placed against the ladys window. but while he stood at the foot, he found by him an oldwoman, who earnestly began to beg him not to persevere in his intention. for thou knowest well,gianni, she said, that the lady will have none of thee; thou art a terror to her. do but go home andlook in the glass, and it will seem to thee that thou art looking on a mortal sin in human form.then gianni in a roaring rage cried, i will have my way and my will, thou old wife of the devil, if imust kill thee and the girl too! saying which, he rushed up the ladder; but before he had opened orcould enter the window, and was at the top, he found himself as it were turned to wood or stone,unable to move. page 72 it befell that one evening melambo, thinking on this while pla

iterary or book-bohemians, there has ever been a mostunorthodox tendency to believe that the faults and errors of humanity are more due (if not altogetherdue) to unavoidable causes which we cannot help, as, for instance, heredity, the being born sav-ages, or poor, or in vice, or unto bigotry and virtue in excess, or unto inquisitioning that is to say,when we are so overburdened with innately born sin that all our free will cannot set us free fromit. 31 it was during the so-called dark ages, or from the downfall of the roman empire until the thirteenthcentury, that the belief that all which was worst in man owed its origin solely to the monstrous abus-es and tyranny of church and state. for then, at every turn in life, the vast majority encountereddownright shameless, palpable iniquity and

ith a pencil to correct all the archaisms. wherein he or she was like a certain boston proof-reader, who in a book of mine changed the spelling of many citations from chaucer, spenser, andothers into the purest, or impurest, webster; he being under the impression that i was extremelyignorant of orthography. as for the writing in or injuring books, which always belong partly to posteri-ty, it is a sin of vulgarity as well as morality, and indicates what people aremore than they dream.only a cad as low as a thiefwould write in a book or turn down a leaf,since tis thievery, as well is known,t o make free with that which is not our own. page 48 thus it came to pass that t ana became thedeaor spirit of the moon.though the air be set to a different key, this is a poem of pure melody, and the sam

BASIL VALENTINE TWELVE KEYS

sable and well vguarded walls, and let the one entrance be well protected. then light the lamp of wisdom and seek with it the gross thing that was lost, shewing only such light as is needed. for you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. when man shall have been glorified, his body will become like the angelic body in this respect. if we carefully cultivate the life of our souls, we shall be sons and heirs of god, and shall be able to do that which now seems impossible. but this can be effected only by the drying up of all water, and the purging of heaven and earth

95 eleventh key the eleventh key to the knowledge of the augmentation of our stone, i will put before you in the form of a parable. there lived in the east a gilded knight, named orpheus, who was possessed of immense wealth, and had everything that heart can wish. he had taken to wife his own sister, euridice, who did not, however, bear him any children. this he regarded as the punishment of his sin in having wedded his own sister, twelve keys of basil valentine 68 of 95 and was instant in prayer to god both by day and by night, that the curse might be taken from him. one night, when he was buried in a deep sleep, there came to him a certain winged messenger, named phoebus, who touched his feet, which were very hot, and said: thou noble knight, since thou hast wandered through many cities

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

of merit, he progresses to the transcendental realms. this mobility is also recognized in other buddhist traditions notably the practice of therav.da buddhism in sri lanka. richard gombrich and gananath obeyesekere, in their study on religious transformation in sri lanka, provide a particularly cogent example of a deity s climb up the divine hierarchy. the deity h.niyam was traditionally a demon (sin. yak) and began his advance slowly by starting out as a protector of exorcists. eventually, he grew in urban importance and developed a following that promoted him to the status of godling (sin. d.vat. once temple shrines were constructed for him as centers where devotees made offerings, he shed his demon heritage and became a full god (sin. deviy. in sri lanka, a deity can grow too popular, t

BLACK SERPENT1

s in fundamentalist christian sects. this has been a bit harder, but some of my efforts have proven fruitful. in my conversations with these people, i spent a lot of time and energy explaining the various ins and outs of the contemporary satanic/demonic subculture to them, while citing various sources (e.g, lavey's _satanic bible, james lewis _satanism today, and gavin baddeley's _lucifer rising: sin, devil worship, and rock 'n roll. at all times i made sure to speak in a civil tone with them. even when some of them began to feel threatened by me and start saying all sorts of offensive things to me, i patiently refuted the various claims against devil worship they made, and i told them what devil worshipers like myself really do. at the same time, i even defended some of these christians w

ople practicing traditional left hand path religions is "why would anyone choose to work with such dark gods; such evil demons" the answer is simple and at the same time quite complex. the darkest of gods allows us to explore, vicariously, the things we do not understand. they provide us the spiritual opportunity to allow our most carnal, instinctive nature to flourish. they do not condemn us for sin, nor do they disallow us earthly pleasures or anger or many of the other so-called "imperfections" that plague mankind. what these demons do provide is knowledge, the constant reminder of the power within ourselves, and the power of the elements and unseen forces around us. many misconceptions of the "black arts" have been conceived over the passage of time. numerous are the allegations that c

BLAVATSKY H P ANTHROPOGENESIS

red-hair-covered monsters going on all fours. a dumb race to keep the shame untold[[vol. 2, page] 20 the secret doctrine. ix. 33. seeing which, the lhas who had not built men, wept, saying- 34 "the amanasa have defiled our future abodes. this is karma. let us dwell in the others. let us teach them better, lest worse should happen. they did. 35. then all men became endowed with manas. they saw the sin of the mindless. 36. the fourth race developed speech. 37. the one became two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads- x. 38. thus two by two on the seven zones, the third race gave birth to the fourth-race men; the gods became no-gods; the sura became a-sura. 39. the first, on every zone, was moon-coloured; the second yellow

e became two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads- x. 38. thus two by two on the seven zones, the third race gave birth to the fourth-race men; the gods became no-gods; the sura became a-sura. 39. the first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. the first seven human shoots were all of one complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the human body

he higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; but they are prior to them. soma and sin, isis and diana, are all lunar gods or goddesses, called the fathers and mothers of our earth, which is subordinate to them. but these, in their turn, are subordinate to their "fathers" and "mothers- the latter interchangeable and varying with each nation- the gods and their planets, such as jupiter, saturn bel, brihaspati, etc (c "his breath gave life to the seven" refers as much to the sun

laces of the sun" that of lucifer venus is the third one in christian and jewish kabala, the zohar making of it the abode of samael. according to the occult doctrine, this planet is our earth's primary, and its spiritual prototype. hence, sukra's car (venus-lucifer's) is said to be drawn by an ogdoad of "earth-born horses" while the steeds of the chariots of the other planets are different "every sin committed on earth is felt by usanas-sukra. the guru of the daityas is the guardian spirit of the earth and men. every change on sukra is felt on, and reflected by, the earth" sukra, or venus, is thus represented as the preceptor of the daityas, the giants of the fourth race, who, in the hindu allegory, obtained at one time the sovereignty of all the earth, and defeated the minor gods. the tit

ine. later, to remodel and correct what was said. but let us see what the same tablet says further on- 7. there were seven of them (the wicked gods (then follows the description of these, the fourth being a "serpent" the phallic symbol of the fourth race in human evolution. 15. the seven of them, messengers of the god anu, their king. now anu belongs to the chaldean trinity, and is identical with sin, the "moon" in one aspect. and the moon in the hebrew kabala is the argha of the seed of all material life, and is still more closely connected, kabalistically, with jehovah, who is double-sexed as anu is. they are both represented in esotericism and viewed from a dual aspect: male or spiritual, female or material, or spirit and matter, the two antagonistic principles. hence the "messengers of

BLAVATSKY H P COSMOGENESIS

enary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the 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 an

rneys through the seven worlds of maya. it stops in the first, and is a metal and a 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

es all forms" prajapati is called the first procreating male, and "his mother's husband* this gives the key-note to all the later divine sons from immaculate mothers. it is greatly corroborated by the significant fact that anna (the name of the mother of the virgin mary) now represented by the roman catholic church as having given birth to her daughter in an immaculate way("mary conceived without sin, is derived from the chaldean ana, heaven, or astral light, anima mundi; whence anaitia, devi-durga, the wife of siva, is also called annapurna[[footnote(s* we find the same expression in egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god be

hich reasons on the scale of its special capacities. the ant may also, for all we know, see the avenging finger of a personal god in the hand of the urchin who, in one moment, under the impulse of mischief, destroys its anthill, the labour of many weeks- long years in the chronology of insects. the ant, feeling it acutely, and attributing the undeserved calamity to a combination of providence and sin, may also, like man, see in it the result of the sin of its first parent. who knows and who can affirm or deny? the refusal to admit in the whole solar system of any other reasonable and intellectual beings on the human plane, than ourselves, is the greatest conceit of our age. all that science has a right to affirm, is that there are no invisible intelligences living under the same conditions

ding spirit of all this. yet he is no personal god at all, but the emanation of those other powers behind him whom the christians call the "messengers" of their god (who is in reality only the elohim, or rather one of the seven creators called elohim, and we, the "messenger of the primordial sons of life and light (b) the "elementary germs" with which he fills sien-tchan (the "universe) from tien-sin (the "heaven of mind" literally, or that which is absolute) are the atoms of science and the monads of leibnitz[[footnote(s "fohat" has several meanings (see stanza v, commentary et infra. he is called the "builder of the builders" the force that he personifies having formed our septenary chain[[vol. 1, page] 140 the secret doctrine. stanza vi- continued. 3. of the seven (elements- first one m

BLUE EQUINOX

of vol. it 197 special supplement the way. 3 may morn the artist represents the dawn of the day following the witches. rout. the witch is hanged, and the satyr joyfully looks out from behind the tree; in the background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the sheph

e master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. love is the law, love under will. 5 hymn to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchu

law of thelema offers a religion which fulfills all necessary conditions. the philosophy and metaphysics of thelema are sound, and offer a solution of the deepest problems of humanity. the science of thelema is orthodox; is has no false theories of nature, no false fables of the origin of things. the psychology and ethics of thelema are perfect. it has destroyed the damnable delusion of original sin, making every one unique, independent, supreme and sufficient. the law of thelema is given in the book of the law [equinox i, vii and x. the equinox has been founded to promulgate and demonstrate this law. the equinox 10 the a.a, or great white brotherhood, through whom this law was obtained, is a body of the highest initiates, pledged to aid mankind. it offers instruction in the way of spirit

ood piece of vulgar journalism on the subject. the works of arthur machen. most of these stories are of great magical interest. the writings of william o.neill (blake. invaluable to all students. the shaving of shagpat, by george meredith. an excellent allegory. lilith, by george macdonald. a good introduction to the astral. l -bas, by j.-k. huysmans. an account of the extravagances caused by the sin-complex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j-k. huysmans. an account of the follies of christian mysticism. sidona the sorceress, by william meinhold. the amber witch, by william meinhold. these two tales are highly informative. macbeth; midsummer night.s dream; the tempest, by w. shakespeare. interesting for traditions tre

cellarius 41 liber ii the message of the master therion (all quotations in this message are from liber ccxx, the book of the law .do what thou wilt shall be the whole of the law .there is no law beyond do what thou wilt .the word of the law is qelhma. qelhma.thelema.means will. the key to this message is this word.will. the first obvious meaning of this law is confirmed by antithesis .the word of sin is restriction. again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. take this carefully; it seems to imply a theory that if every man and every woman did his and her will.the true will. there would be no clashing .every man and every woman is a star, and each star moves

BOOK OF ENOCH

ere born to them fair and beautiful daughters. 6.2] and the angels, the sons of heaven, saw them and desired them. and they said to one another "come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children" 6.3] and semyaza, who was their leader, said to them "i fear that you may not wish this deed to be done and that i alone will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and bind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down on ardis, which is the summit of mount hermon. and they called the mountain hermon becau

into them and were promiscuous with them. and they taught them charms and spells, and they showed them the cutting of roots and trees. 7.2] and they became pregnant and bore large giants. and their height was three thousand cubits. 7.3] these devoured all the toil of men; until men were unable to sustain them. 7.4] and the giants turned against them in order to devour men. 7.5] and they began to sin against birds, and against animals, and against reptiles, and against fish, and they devoured one another's flesh, and drank the blood from it. 7.6] then the earth complained about the lawless ones. 8.1] and azazel taught men to make swords, and daggers, and shields, and breastplates. and he showed them the things after these, and the art of making them; bracelets, and ornaments, and the art o

ay be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by the teaching of the works of azazel; and against him write: all sin" 10.9] and the lord said to gabriel: proceed against the bastards, and the reprobates, and against the sons of the fornicators. and destroy the sons of the fornicators, and the sons of the watchers, from amongst men. and send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days. 10.10] and they will petition you, but the

l be filled with blessing. 10.19] and all the pleasant trees they will plant on it and they will plant on it vines. and the vine that is planted on it will produce fruit in abundance; and every seed that is sown on it, each measure will produce a thousand, and each measure of olives will produce ten baths of oil. 10.20] and you cleanse the earth from all wrong, and from all iniquity, and from all sin, and from all impiety, and from all the uncleanness which is brought about on the earth. 10.21] and all the sons of men shall be righteous, and all the nations shall serve and bless me and all shall worship me. 10.22] and the earth will be cleansed from all corruption, and from all sin, and from all wrath, and from all torment; and i will not again send a flood upon it, for all generations, fo

e- enoch the scribe- and said to me: 12.4 "enoch, scribe of righteousness. go and inform the watchers of heaven, who have left the high heaven and the holy eternal place, and have corrupted themselves with women, and have done as the sons of men do and have taken wives for themselves, and have become completely corrupt on the earth. 12.5] they will have on earth, neither peace, nor forgiveness of sin, for they will not rejoice in their sons. 12.6] the slaughter of their beloved ones they will see; and over the destruction of their sons they will lament and petition forever. but they will have neither mercy nor peace. 13.1] and enoch went and said to azazel "you will not have peace. a severe sentence has come out against you that you should be bound. 13.2] and you will have neither rest nor

BOOK OF JASHAR

tself must be redesigned to serve the needs of the construction project. to keep people working on the tower, regimentation and oppression must reach into every village. taking time off from construction work, even to care for newborn babies, becomes a crime punishable by death. thus, the jashar manuscript brings the binding of isaac into the story of the tower of babel. 6. the noahites' ultimate sin is their reversal god's act of creation, when they break humans back into red earth, in sacrifice to their tower (the red earth may be interpreted as a reference to adam in genesis; in hebrew, adom means red, and adamah means earth) so sarah calls god out of the tower, before the execution of her son isaac, and the unity of the noahites is destroyed. the tower of babel is a story that speaks d

BOOK OF BLACK SERPENT

balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and

BOOK OF PLEASURE

one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. like drugs and the surgeon's knife, they on

corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation, what dare i say more? rather would i commit much sin than compromise myself. there are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is contentment by pleasing yourself. by this and by no other are the inertia of belief; the restoration of the new sexuality and the book of pleasure

it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evolves contradictions or a complication to give relationship. transgressing its commandments, dishonesty shows us its iniquity, for our justification; or simultaneously we create an excuse or reason for the sin by a distortion of the moral code, that allows some incongruity (usually retaing a few unforgiveable sins- and an unwritten law) this negative confession is a feigned rationalism that allows adventitious excuses. a process of self-deception to satisfy and summarily persuade yourself of righteousness. what one among us has any excuse but self-love? we do not create or confess a morality that is

venient, that lends itself to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear* the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals al

magined goes on for ever. the imagination learns that the idea is its compulsion. to explain the "why" of belief (or of anything else, we must transcend its schism. by entire consciousness in how the self loves is the means. as we imitate this law of duality in all our processes of believing, it is not so simple as it seems. who has transgressed the law of conception? who has no fear? yet by this sin, is the sciential of what determines the schetic. gracefully compelling or expecting disappointment at the time of desire is the means of locating its deceit, a consciousness that alone gives the chance of inquiry. beyond it is something arbitrary, the pauser, the ordainer of law, imitating it by "reason" is but damning the consequences. reason is belief, belief is fear of one's capability, th

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

tructions as to the religious rights of witches right alongside those of islamic groups, sikh groups, christian heritage, indian heritage, japanese and jewish groups. yes, witchcraft has a place in past history and will have a definite place in the future. the philosophy of witchcraft the craft is a religion of love and joy. it is not full of the gloom of christianity, with its ideas of "original sin, with salvation and happiness possible only in the afterlife. the music of witchcraft is joyful and lively, again contrasting with the dirge-like hymns of christianity. why is this? why are wiccans more content; more warm and happy? much of it has to do with their empathy with nature. early people lived hand-in-hand with nature through necessity. they were a part of nature, not separate from i

bon and dances around the pole with it, intertwining one with another. this is continued till all ribbons are tied around the pole, symbolizing the union of male and female; the joining of all together. a suitable chant/song to sing while dancing is found in the gardnerian book. it is gerald gardner's version of a rudyard kipling poem "oh, do not tell the priests of our art for they would call it sin. but we shall be in the woods all night a-conjuring summer in. and we bring you good news, by word of mouth, for women, cattle and corn; now is the sun come up from the south, with oak and ash and thorn" priest and priestess return to the altar. priestess stands with head bowed and arms crossed on her breast. priest takes up the crown and holds it over her head. priest "our lord, with the lady

CASE PAUL F THE BOOK OF TOKENS

e darkness against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for within the wall of limitation is the field of mine activity in the world of manifestation. this, also is that which the wise call the path of the house of influence, for into it descendeth the influx of my power. because it seemeth to be set apart, it is also the field of sin and of punishment, because limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason of aiming again and again at his mark, though in the beginning he miss it a thousand times, so doth the fruit of sin, which men call punishment, perfect the skill of my chosen ones. 3 behold, sin and punis

lse reasonings. they err who say "the lord is the doer of all, therefore may we do what pleaseth us, for we can do naught of ourselves" know that the error of their thought is the folly that any man do what pleaseth him. this false reasoning is rooted in the delusion of separateness. the appearance of separateness cometh of necessity from my self-manifestation. the delusion from it is the root of sin and pain. yet the delusion passeth with the completion of the work for which i enter into manifestation; and because nothing can prevail against me, even the worst of sinners shall come in their appointed time, to liberation. 5 if thou canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from th

the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so m

nfluence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i th, because both add up to 418. the derivation of ch t a th is from a verb meaning" to miss the target [87] meditation on teth* i my secret wisdom is hid in number, and in the sign of the tally is concealed the building of the whole creation. number veileth the power of the elohim, for number is that thick darkness whereof it is writ

which is not a head. 3 i am the sum of all perfections. the decad multiplied by itself. in this, my number, shall be found a key to the bringing forth of form [169] the book of tokens 4 my presence is the cause of every form, and to those who have eyes to see, wherever a man may plant his foot is holy ground. not alone in sanctuaries set apart, but in the street and market-place, in the abode of sin as well as in the house of prayer, mayest thou say with thy father jacob "surely the lord is in this place; and i knew it n o t" 5 verily, thy consciousness of body is my self-knowledge of form, and by that knowledge working in thee do i maintain thine existence i n all states and conditions. 6 behold, i dwell with thee, o israel, and thou dwellest with me. take heed that thou despise not thy

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

een. the old ways did not die quickly, however, and so for centuries the two religions co-existed as people gradually transferred their allegiance from the earth mother, or mother goddess, to the virgin mary and the female saints. the persecution of witches but in medieval times, two largely political issues brought about the persecution of witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sor

ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. seite 44 wicca01.txt she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge [insert pic p080- the double entwined snake of hermes' and mercur

s on may eve to bring fertility to the land as well as themselves; they gathered flowers and blossoms from the magical hawthorn tree to decorate houses and to make into may baskets which were left as gifts on doorsteps. this custom lasted well into victorian times and is recalled in rudyard kilping's poem oak, ash and thorn, which begins: do not tell the priest our plight, for he would think it a sin, for we have been in the woods all night, bringing summer in. this echoes the woodland wedding of the goddess, the first may queen, whose name came from maia, the greek goddess of flowers, whose festival occurred at this time and who also gave her name to the month of may. she married jack o' green, the god of vegetation -another form of the green man- and the deity of the green crops as yet u

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

he nineteenth century. according to bennett's confession, at this meeting vesey said c that we ought to rise up and fight against the whites for our liberties c he read to us from the bible, how the children of israel were delivered out of egypt from bondage. c he then read in the bible where god commanded, that all should be cut off, both men, women and children, and said, he believed, it was no sin for us to do so, for the lord had commanded us to do it.[17] ultimately the uprising failed when an informer betrayed the conspiracy. vesey, his lieutenants, and eighty of the plotters were captured; all were jailed, executed, or deported. in the aftermath of the trials, state legislators enacted a series of laws that severely curtailed the movement of slaves and free blacks by restricting the

n them could be undone if she could "work roots" of her own. she approached the conjure woman for supernatural assistance for resolving the situation. in hurston's account "eulalia sat still and thought awhile. then she said: ecourse ah'm uh christian woman and don't believe in partin f no husband and wife but since she done worked roots on him, to hold him where he don't want to be, it tain't no sin for me loose him. f" in the end hurston and her teacher devised a ritual that effectively banished the man's spouse, and nuptials between him and his new paramour were ultimately performed.[48] sexual competition sometimes had tragic results that were ascribed to harming magic "deah wuz somebody wut want muh huzbun tuh leab me an go off wid um, so dey hab me fix" complained dye williams, an ex

y the "spirit" to seek a specific herbal cure. a song offered by a black woman at an early-twentieth-century revival meeting, conveyed a similar sentiment: i know jesus am a medicine-man, i know jesus kin understan f i know jesus am a bottle uv gold black magic page 61 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 he takes jes f one bottle ter cure a sin-sick soul.[18] thus for many black people, the healing experience encompassed religious dimensions. narrative accounts that relate healing to religious conversion confirm the bond that exists in african american culture between spirituality and physical well-being. a sixty-year old ex-slave in georgia told how he had become "sin-sick" and remorseful over the state of his soul, as a young man "

n lower animals and pollution indicates that african americans might have interpreted some afflictions as a moral sign. descriptions of creatures whose presence engendered an unclean inner self may explain the regular identification of the animal invaders as serpents or crawling, serpentlike reptiles. the subsequent release of the creatures could denote an individual's freedom from corruption, or sin. when the georgia ex-slave ellen dorsey called a specialist "to wawd off conjuh" in her legs, the practitioner who treated her described "a big black snake" that slithered out of her foot. as the snake retreated the conjurer remarked "deah goes duh devil" and dorsey later recovered. sarah handy noted that one doctor's treatment included the burning of "various black magic page 66 of 144 http//

leyan methodism, which taught that a life of complete righteousness, called sanctification, was available to the believing christian through a "second work of grace" by the indwelling holy spirit. sanctification began with the conversion and justification of the individual and continued as a process in which the christian was empowered in a baptism of the spirit that allowed him to live a devout, sin-free life. holiness practitioners believed that sanctification was achieved by god's grace, although they differed in their ideas of what the human role in this process would be. various doctrinal views concerning\ 108\ the attainment of sanctification developed in the mid-1800s and were complemented by the establishment of a number of new churches that embodied various wings of the holiness m

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ering her promise, she only requested that she might once more return to her lord, to whom with sighs and tears she bewailed her lamentable condition. but because he sufficiently perceived her faithfulness, he dispatched her back to her lover who had so dearly purchased her, so that she might give him satisfaction. this husband s integrity did so mightily affect the nobleman, that he thought it a sin to touch so honest a wife; so he sent her home again with honour to her lord. now the little man perceiving such faith in both these, would not, however poor he was, be the least in honour, but restored to the nobleman all his goods again and went his way. now, my lords, i know not which of these persons may have shown the greatest ingenuity? here our tongues were quite cut off. neither would

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ffice of chief adept. the chief now calls forth the avenging angel hua. this can be a very unpleasant experience in that the chief and all second order members must resolve their negatories as the chief adept hangs on the cross of obligation. the black chain of twenty-two links shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

. half of our supplies are controlled by two of them, the anglo-dutch giant, unilever (controlled by bilderberg group clones, and the nestle corporation in the elite stronghold of switzerland. once again we see that 'free trade' is really cartelism, the means through which the vast destroy the small and get paid for doing so with public money. as john d. rockefeller jr once said "competition is a sin."30 in the european union it is estimated that the multinationals receive between 10 and 12 billion german marks every year, merely for transporting goods and raw materials across national borders to repackage them and give the goods a 'national image. the biggest beneficiary is unilever, which has close family ties to the sainsbury supermarket empire. unilever increased profits in one year by

DAVID ICKE CHILDREN OF THE MATRIX

there. as you can see, i took his advice. the unholy alliance 101 and enki, eventually gave much greater power to their children, who were assigned different parts of the world to rule and develop. nannar, the eldest son of enlil, ruled mesopotamia, palestine, jordan, and syria from the city of ur, we are told. the crescent moon was his symbol and this was inherited by islam. nannar was known as sin in the semitic language and it is from this name of a reptilian god that we get sinai and the christian term "sinner" or "to sin. the christian cross was the symbol of u-tu "the shining one" and known to the semites as shamash. he was the grandson of enlil and son of sin, the tablets tell us. shamash ruled the lebanon, then a place of enormous forests, and his capital was beth-shamash("house o

astic structure can be found to this day with its giant stones weighing more than three jumbo jets. enlil's younger son was given control of anatolia, now turkey. this was ishkur or "he of the mountain land" and he became the god of the nordic-aryan hittites. the old testament calls him adad and the hadad. r.a. boulay believes this is also the hebrew god, yahweh/yahveh or jehovah. the daughter of sin, known as inanna or ishtar (semitic, was a warrior goddess deity of many lands under different titles. ishtar's symbol was the lion and also the pleiades and venus. together with sin (shamash) and ishkur (adad, she became part of another ancient trinity of gods under many different names. sin was the father, ishkur the son, and ishtar the female. from ishkur and ishtar, we get the new age myth

the deluge included marduk, son of enki, the tablets say. marduk was the god of babylon. the ancient texts, tablets, and legends describe how these gods embarked on a battle for power that brought the world to its knees. some of these conflicts, with humanity used as battle-fodder, are featured in the old testament. one defining event described in the tablets involved the anunnaki "god" known as sin. the name comes from the sumerian sw-en or zu-en, as boulay reveals in flying serpents and dragons, and sin clearly appears to be the "villain" of the sumerian story called "the myth of zu. in this, zu (sin, the "evil dragon, tries to seize control of the earth and the anunnaki leadership by stealing "power stones, which the accounts refer to as the me (pronounced "may. for some reason these a

fundamental to the anunnaki control and could have been computer chips or programmes, or some type of crystal. there are indications that they shone or emitted light in some way. scholars translate the me as tablets of destiny or divine powers, and 1 wonder if these could be related to the "ark of the covenant, a device for which divine powers are claimed? the sumerian accounts say, quoting "zu (sin "i will take the divine me, and the decrees of the gods i will direct. i will set my throne and control all the me. i will direct the totality of the igigi["those who observe" or "the watchers" 102 children of the matrix and later the tablets report "he seizes the me with his hands, taking away the sovereignty of enlil, the power to issue decrees. zu then flew away, and retired to his mountain

t seems to be a force field to protect himself from attack and the tablets say "while he controlled the me, no arrow could approach him" enki, the chief scientist and engineer, creates a new weapon to penetrate zu's defences and he is eventually defeated. other anunnaki also made attempts to steal the me stones as the battle for power and control between them continued, just as it does today. zu (sin) was put on trial, but the outcome is not known. it is obvious, however, that the origin of the term "sin" in the bible relates to defying the will of i "god, the gods. the story of the battle between zu and ninurta describes the use of high-tech weaponry, and if anyone thinks that was not possible thousands of years ago, i am afraid the evidence suggests otherwise. at rajasthan in india, radi

DAVID ICKE THE BIGGEST SECRET

and sacrifice to the samedeities, right to the present day. another passage in the book of enoch tells of thewatchers breeding with human women and the behaviour of the offspring theyproduced:and they became pregnant, and they bore great giants. who consumed all theacquisitions of men. and when men could no longer sustain them, the giants turnedagainst them and devoured mankind. and they began to sin against birds and beasts, andreptiles, and fish, and to devour one anothers flesh and drink blood. the earth laidaccusation against the lawless ones.16that passage describes the bloodlines i am highlighting and they came together inthe babylonian brotherhood which has since expanded across the planet. while welook out of our eyes and feel part of this physical world, the reptiles look into thi

ions of people who have worshipped the fairy tales peddled these past 2,000 yearsby men in long frocks. and what goes for christianity goes for the rest of them,judaism, islam, hinduism and all the rest.these religions were created by the same force to achieve the same effect and,therefore, the saviour-god myths throughout the ancient world have an identical gameplan: 1 you are born with original sin and so you are an unworthy piece of shit from theday you arrive on the planet. 2 you can only be saved by believing in the saviour andthat means doing what the priesthood tell you to do. 3 if you dont do that, you will becondemned to the bowels of hell forever. what guilt and terror this has created overthousands of years. i have heard roman catholic mothers in anguish after their babieshave d

ill, for it is the punishmentof adam.these attitudes led, in stages, to the imposition of celibacy on priests by pope gregoryvii in 1074. yes, we have celibate priests in the roman catholic church today because ofwhat one pope decided a thousand years ago and countless children, abused by sexuallyfrustrated and messed up churchmen, have taken the consequences. augustine connectedsex with original sin, the idea that we are born sinners because of our link back to adamand eve. jesus, so this theory goes, was the only one born without original sin because hewas conceived by a virgin birth. but what about his mother? she must have had originalsin and so some of it must have been passed on to him. eventually, the roman churchcould see the contradiction and they decreed that mary, too, was a vir

back to adamand eve. jesus, so this theory goes, was the only one born without original sin because hewas conceived by a virgin birth. but what about his mother? she must have had originalsin and so some of it must have been passed on to him. eventually, the roman churchcould see the contradiction and they decreed that mary, too, was a virgin birth. but whatabout her mother? did she have original sin? if so, it must have been passed on to mary.my god, please stop me before i disappear up my own orifice. what garbage it all is. butbillions of people have been controlled and manipulated in this way since the christiancreed sank its fangs of fear, guilt and violence, deep into the human spirit. actually ibelieve-in original sin myself. some of my sins have been very original. if you are going

? if so, it must have been passed on to mary.my god, please stop me before i disappear up my own orifice. what garbage it all is. butbillions of people have been controlled and manipulated in this way since the christiancreed sank its fangs of fear, guilt and violence, deep into the human spirit. actually ibelieve-in original sin myself. some of my sins have been very original. if you are goingto sin, make it original, thats what i say.our spiritual, mental, emotional and physical levels of being are connected byvortices of energy known as chakras (a sanskrit word meaning: wheels of light. it is114through these chakra vortices that imbalances on one level are passed on to another (seefigure 18. thus when we get very emotionally stressed, the first thing that happens isthat we stop thinking

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ation were made on a map, this illuminating candle would be thought of as being north. north is a very important direction, because it is the place of governmental control. in i ching, for example, north is the "place one reports to the master on accomplishments (new age dictionary. this is again a fulfillment of scripture. lucifer remember in isaiah 14:12-14, where god recalls lucifer's original sin of pride and rebellion? lucifer had every intention of taking god's throne by force and establishing his own reign. in verses 13 and 14, lucifer vowed "i will ascend to heaven; i will exalt my throne above the stars of god; i will sit upon the mount of assembly in the uttermost north" did you see that north is apparently the direction in which god's throne is situated, and lucifer planned to t

DEMONIC BIBLE

and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the formation of the church of satan and the start of the age of satan. the catchphrase of the church of satan was indulgence instead of abstinence but not compulsion. anton lavey taught his followers to indulge in every sin because they all lead to physical and emotional happiness. compulsions, he said, are never created by indulging but by being unable to indulge. the church of satan entertained a parade of celebrities and journalists. reporters from throughout the world came to write about the black pope and his satanic church. for the first time in history, there was a church dedicated to satan not an undergro

am "good" or i am "evil" then i am a god of goodness or a god of wickedness. the sadomasochistic nature of the universe becomes evident as one considers that the source consciousness which animates all things manifests as both predator and prey. whatever is within one's nature to do is within the nature of god to carry out. aleister crowley wrote: every man and every woman is a star. there is no sin in any action which is in accordance with one's will and desire. every soul is a manifestation of the one; the one which is divided for love's sake and for the pleasure and pain of unique existence. the life of an individual is of no consequence; the source consciousness alone exists, experiencing the pleasure and torment of each life. concerning human sacrifice it has often erroneously been b

26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and

stful and vex those who would deny the pleasures of sex (enochian) napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) oh you swords of the south which have 42 eyes to stir up wrath of sin making men drunken which are empty; behold the promise of god and his power which is called amongst you a bitter sting. move and shew yourselves, open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o ye swords of the south, which have eyes to stir up the wrath of sin, making men drunken which are empty;

DIABOLUS

ligion of sorcery, of separating the self from the natural order of spenamino, which is spenta mainyu. the evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which is indeed different from the path of the good mind, or the mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving, light and kind. rather the god they so worshipped in nature outside of themselves- is that which indeed causes destruct

shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels wer

n the same. it is by this principle that he changes through us as we become something else. the key to this is the imagination itself. peter lamborn wilson made reference to a text by aziz ad-din nasafi26 which referred to satan or iblis as the imagination. it is because of the imagination that he refused to be prostrate before mankind, as fire was superior to clay. while it is first considered a sin of pride, satan acknowledged his true nature as flame and could not bring himself to bow before a secondary creation for it was his father who created him, which no other he may submit to. it is within the kitab el-jelwa that ta us malek or shaitan makes a statement concerning the nature of his path and being. this is by far one of the more hidden aspects which offer a clue as to the nature of

DION FORTUNE MYSTICAL QABALA

in withholding teaching that relates solely to the theory of the universe and the philosophy arising therefrom, and in no way to the methods of practical magic, and that purpose is to retain a monopoly of the knowledge which confers prestige, if not power. 21. for my part i believe that this selfishness and exclusiveness is the bane of the occult movement rather than its safeguard. it is the old sin of retaining the knowledge of god in the hands of a priesthood and denying it to all outside the sacred clan; justifiable enough when the people were savages, but unjustifiable in the case of the modern student. for when all is said and done, the desired information can be worked out from existing literature by those who care to take the trouble, or purchased plainly set forth by those who can

DONALDTYSON CORONZON

ghtnesse of the morning, which is visited with a few, and dwelleth alone as though she were a widow. this enormously important quotation deserves a brief examination in general, before referring to its significance for coronzon. gabriel declares that the early biblical description of man and his expulsion from the garden in the land of eden is essentially correct. in the beginning man was free of sin- innocent- and by virtue of this innocence was able to converse not only with the angels of god, but with god directly. he knew all creatures and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon envied man's happiness and perceived that man's "lesser part" was weak and imperfect- b

he angels themselves, and this language contains no error. coronzon envied man's happiness and perceived that man's "lesser part" was weak and imperfect- by this, humanity's tendency to sexual desire is intended by the angel. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam

and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear from the words of gabriel to john dee that coronzon is to be regarded as synonymous with the serpent described in genesis. this serpent is almost always treated as the same as fallen lucifer, later to be known as satan, the archangel who led a rebellion in heaven, and for this

t in those days were born unto them beautiful and comely daughters. and the angels, the children of the heaven, saw and lusted after them, and said to one another 'come, let us choose us wives from among the children of men and beget us children' and semjaza, who was their leader, said unto them 'i fear ye will not indeed agree to do this deed, and i alone shall have to pay the penalty of a great sin' and they all answered him and said 'let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing' they sware they all together and bound themselves by mutual imprecations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great g

DONALDTYSON DEMON

ssociated by the greeks with numbers, and by extension with money. in the dark ages and middle ages, demons were thought able to travel on the earth invisibly, but to assume physical bodies at will. the same was understood concerning angels. this has a certain logic. in order to tempt human beings, demons need to remain invisible while they whisper seductive words or cause opportunities to commit sin to fall across the paths of their intended victims. but in order to murder their victims once their temptations succeed, demons need to have teeth and talons capable of ripping flesh. the modern view of demons, among those who believe demons in the christian sense to exist, is that demons are usually invisible but are capable of revealing their forms at their pleasure. it is not so widely acce

DONALDTYSON NOMICON

t is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communications of the elizabethan magician dr. john dee. the other day while i was reading the magic arts in celtic britain by lewis spence (first published in london by rider in 1945, i happen

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

mpany of the gods rejoiceth and is glad at the coming of osiris's son horus, and firm of heart and triumphant is the son of isis, the heir of osiris. literally "she alighted not; the whole passage here justifies plutarch's statement (de iside osiride, 16) concerning isis: greek au?th`n de` genome'nhn xelido'na tu j ki'oni peripi'tes ai kai` rhnei n. compare plutarch, op. cit, 19: greek t`hn d' i?'sin th`n teleuth`n e`ks o?si'ridos suggenome'nou tekei n h?li'to'mhnon kai` a?s enh toi s ka'tw en gui'ois to`n a?rpokra'thn. the remainder of the hymn refers to horus] p. liii osiris invested with the attributes of ra. later in the xviiith, or early in the xixth dynasty, we find osiris called "the king of eternity, the lord of everlastingness, who traverseth millions of years in the duration of h

it hath not sinned against god or goddess. thoth hath weighed it according to the decree uttered unto him by the company p. 261 of the gods; and it is very true and righteous. grant him cakes and ale; and let him enter into the presence of osiris; and may he be like unto the followers of horus for ever" behold, osiris ani saith "o lord of amentet (the underworld, i am in thy presence. there is no sin in me, i have not lied wittingly, nor have i done aught with a false heart. grant that i may be like unto those favoured ones who are round about thee, and that i may be an osiris, greatly favoured of the beautiful god and beloved of the lord of the world [i] the royal scribe indeed, who loveth him ani, triumphant before the god osiris" plate iv. http//www.sacred-texts.com/egy/ebod/ebod16.htm

t unto you osiris ani. he hath not sinned against any of the gods. grant ye that he may be with you for all time (1) the adoration of osiris, lord of re-stau, and of the great company of the gods who are in the netherworld beside osiris, the scribe ani, who saith (2 "homage to thee, o ruler of amenta, unnefer within abtu! i have come unto thee, and my heart holdeth right and truth (3) there is no sin in my body; nor have i lied wilfully, nor have i done aught with a false heart. grant thou to me food in the tomb (4) and that i may come into [thy] presence at the altar of the lords of right and truth, and that i may enter into and come forth from the netherworld (my soul not being turned back, and that i may behold the face of the sun, and that i may behold the moon (5) for ever and ever" v

th hu and tchefau foods. o thou who art the mighty one of victories (35) thou who art the power of [all] powers, who dost make strong thy throne against the powers of wickedness, who art glorious in majesty in the sektet boat, and who art exceeding (1-6) mighty in the atet boat, make thou glorious osiris ani with victory in the netherworld; grant thou that in the underworld he may be void of (37) sin. i pray thee to put away [his] faults behind thee; grant that he may be one of thy venerable (38) servants who are with the shining ones; may he be joined unto the souls which are in ta-sertet; and may he journey into the sekhet-aaru (39) by a prosperous and happy path, he the osiris, the scribe ani, triumphant"(40) thou shalt come forth into heaven, thou shalt pass over the sky, thou shalt be

in heaven (7) grant ye that i may come [unto you, for i know you. i am pure, i am holy, i am mighty, i have a soul (8) 1 have become powerful, i am glorious; i have brought unto you perfume and incense, and natron. blot out from your hearts (9) whatsoever ye have in them against me. i have come, having done away all the evil which dwelleth in your hearts against me, i have made an end of all the sin which i committed (10) against you; i have brought unto you that which is good, i have made to come unto you that which is right and true. i, even i, know (11) you, i know your names, i know your forms which are not known, which come into being (12) with you. i have come unto you. plate xxvii. http//www.sacred-texts.com/egy/ebod/ebod33.htm (1 of 4 [8/10/2001 11:28:49 am] p. 337 i have risen am

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without free will and consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s visual, auditory, and tactile, since poltergeist hauntings.or indeed hauntings of any kind.are not confined to apparitions touching any one sense. apparitions of the virgin mary one characteristic type of apparition is the appearance of the virgin mary, who is usually seen by young girls in catholic countries. such appearances involve messages for mankind as a whole, usually admonitions against sin and exhortations to repentance. the apparitions are not sought by the children and youths concerned, and often the messages are well beyond their intellectual capacity. the visions occur in an ecstatic state. typical of such apparitions were those at lourdes, in southern france, fatima in portugal, and garabandal in spain. such apparitions have reinforced the faith of thousands of catholics, t

ack from protestant leaders in the sixteenth century (many considered it idolatry) and from the eighteenth-century enlightenment that saw most supernaturalism as mere superstition. from the eighteenth century one can see documented an attempt to revive interest in marian devotion with the call for a definition of the immaculate conception (the belief that the virgin mary was born free of original sin) as official dogma (teachings. it also saw the publication of several massive works on mariology, especially the eminently successful glories of mary (1876) by alphonsus liguori, which became one of the most highly circulated books on mary in modern times. through the nineteenth and twentieth centuries, the role of mary in theology and her place in the devotional life of the church has increas

his surprise he was told that he could keep the original leaf. the astrologer explained: the bhrigu-samhita replenishes itself, sometimes with very old leaves and with some less aged. we do nothing; there is no need to. the astral records manifest physically at the appropriate time and place. it was something of an anticlimax when the last lines of the horoscope stated that in order to expiate a sin in a previous life, lane was advised to pay 150 rupees (approximately $20. but no pressure whatever was put on lane to pay this modest sum, and the attitude of the astrologers and swami yogeshwar that there had been a divine revelation convinced lane that this was no vulgar fraud. for such a small sum, the preparation of a fake bhrigu leaf, and the willingness to allow lane to take it away wit

served in manuscripts, some of which still exist. these ancient grimoires, variously termed the black, the red, the great grimoire, are full of weird rites, formulas, conjurations, and evocations of evil malice and lust in the names of barbaric deities; charms and bewitchments clothed in incomprehensible jargon; and ceremonial processes for the fulfillment of imprecations of misfortune, calamity, sin, and death. the deity who was worshiped and whose powers were invoked in the practice of black magic had many names: the source and creator of evil, satanas, belial, the evil, a debased descendent of the egyptian set, the persian ahriman, the python of the greeks, the jewish serpent, baphomet of the templars, the goat-deity of the witches sabbat. he was said to have the head and legs of a goat

the ox s tail. in the devil are embedded ancient mysteries and their symbols, the detritus of dead faiths and faded civilizations. the greek pan with the goat limbs masquerades as the devil, also the goat as emblematic of fire and symbol of generation, and perhaps traces of the jewish tradition where two goats were taken, one pure, the other impure, the first offered as sacrifice in expiation of sin, the other, the impure burdened with sins by imprecation and driven into the wilderness, in short, the scapegoat. in the hebrew kabala, satan s name is jehovah reversed. he is not a devil, but the negation of deity. beneath the devil s sway were innumerable hordes and legions of demons and spirits, ready and able to procure and work any and every evil or disaster the mind of man might conceive

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

abitants come voluntarily to man and often serve even against the will of man, but come much more if we implore their ministry. evil and troublesome spirits also approach men through the cunning of the devil, at times by conjuration or attraction, and frequently as a penalty for sins. therefore he who would abide in familiarity with celestial intelligences should take pains to avoid every serious sin. he should diligently pray for the protection of god to vanquish the impediments and schemes of diabolus, and god will ordain that the devil himself shall work to the direct profit of the worker in magic. subject to divine providence, some spirits have power over pestilence and famine; some are destroyers of cities, like those of sodom and gomorrah; some are rulers over kingdoms, some guardian

ank, eduard. gustav meyrink. budingen-gettenbach, germany: avalun verlag, 1957. meyer, gustav encyclopedia of occultism& parapsychology. 5th ed. 1034 the mezazoth a traditional jewish schedule that, when fastened on the doorpost, possessed talismanic qualities. it is said in the talmud that whoever has the mezazoth fixed on his door, and is provided with certain personal charms, is protected from sin. mhorag (or morag) a loch ness-type monster observed and photographed in loch morar, west inverness, scotland. accounts of sightings go back to the late nineteenth century, but attracted attention only in the wake of the better-known loch ness monster. in 1970 members of the loch ness investigation bureau formed a loch morar survey to begin study of the possible creature in the lake, which is

n accepting that reality. from that insight, which differed radically from that of quimby, she built the church of christ, scientist, the organizational center of the christian science movement. christian science has four fundamental propositions (1) god is all in all (2) god is good. good is mind (3) god, spirit, being all, nothing is matter; and (4) life, god, omnipotent good, deny death, evil, sin, disease. the new church was a phenomenal success and controversy swarmed around it and its founder. two of quimby s students, julius and annette dresser, seemingly unaware of how eddy s system was uniquely her own, challenged eddy for not giving quimby the proper credit for originating christian science. meanwhile, another quimby student, former methodist minister turned swedenborgian, warren

, great thames mysteries (1929, rooms of mystery (1931, ghosts of london (1932, the devil in the pulpit (1932, family ghosts (1934, spookerisms; twenty-five weird happenings (1936) haunted churches (1939, dead riders (1953, phantoms of the night (1956, haunted waters, and trees of ghostly dread (1958. odor of sanctity perfume said to be exhaled by christian saints, even after death. the idea that sin has a disagreeable odor and holiness a sweet perfume occurs in romance literature and reflects folk beliefs of medieval times. over the centuries, the idea of the sweet smell has been tied to that of the incorruption of the body of some saints. in sir thomas malory s morte d arthur (translated as history of prince arthur, the death of the wicked sir corsabrin is described as follows: then they

ky watcher to become the ufo ohio newsletter and continued to be published for several years by the now defunct ufo information network in rome, ohio. the paigoels according to nathaniel e. kindersley, these were devils of hindustan mythology. some of the hindus believed that the paigoels were originally created devils; other believed they were individuals put out of heaven because of their great sin. some of these devils had individual names and were the tempters of men to special sins; others entered into the bodies of men and took possession of them. it was also believed that the souls of wicked men joined the paigoels. sources: kindersley, nathaniel e. specimens of hindoo literature. n.p, 1794. palingenesy a term employed by the philosophers of the seventeenth century to denote the res

EVIL AND UNCLEAN SPIRITS

een the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ation, the stranger informed him that he was from venus. over the course of years, stranges flew on spacecraft with val thor and wrote two books about their experiences together. stranges reported that venusians are physically like humans in all ways, except that they do not have fingerprints. fingerprints are a sign of fallen man, according to val thor (stranges, 1974. venusians, who are without sin, are devout christians, but they have no need for the bible because of their closeness to its author. in their first meeting stranges learned that seventy-seven venusians were living secretly in the united states, but that number was subject to constant change because the space brothers were always coming and going. val himself was scheduled to return to venus on march 16, 1960. the venusians

FAUST

inly when men dub you liar or destroyer or beelzebub. well now, who are you then? mephistopheles part of that power which would the evil ever do, and ever does the good. faust a riddle! say what it implies! mephistopheles i am the spirit that denies! and rightly too; for all that doth begin should rightly to destruction run; twere better then that nothing were begun. thus everything that you call sin, destruction- in a word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standing there. mephistopheles a modest truth do i declare. a man, the microcosmic fool, down in his soul is wont to think himself a whole, but i m part of the part which at the first was all, part of the darkness that gave birth to light, the haughty light that now with mot

loom, i ll not forget till the day of doom! and then how she casts down her eyes, stamped deeply in my heart it lies! how curt and short were her replies, that fills me with sheer ecstasy! mephistopheles appears. faust hear, you must get that girl for me! mephistopheles well, which one, then? faust she just went by. mephistopheles that one? she was just coming from her priest, absolved from every sin, down to the least. hard by the chair i stole quite nigh. she s innocent in deed and thought and went to confession all for naught. over her i have no power. faust she s over fourteen years old even so. mephistopheles my word! you talk like gay lothario who covets for himself each lovely flower and fancies, puffed up, there s no honour, no, nor favour that he may not cull; but yet that is not

d. the boys will dash her wreath on the floor, and we will strew chaff before her door. exit. gretchen [going home. how could once so stoutly flay when some poor maiden went astray! how i could find no words enough at others sins to rail and scoff! black as it seemed, i made it blacker still, but never black enough to suit my will; i blessed myself! so proud i ve been! now i m myself laid bare to sin! yet- all that drove me, all i would, god! was so dear! ah, was so good! the ramparts in a niche of the wall a devotional image of themater dolorosa with jugs for flowers in front of it. gretchen [is putting fresh flowers in the jugs. oh, bend thou, mother of sorrows; send thou a look of pity on my pain. thine heart s blood welling with pangs past telling, thou gazest where thy son hangs slain

o more a happy measure. in some dark corner you will hide among beggars and cripples, side by side. even if god his pardon give, on earth you shall accursed live! martha commend your soul to god! can it then be you ll cap your other sins with blasphemy? valentine could i but to your withered body limp, you shameless woman, coupling pimp! then i indeed might hope to win forgiveness plenty for each sin. gretchen my brother! oh, what agony! valentine i tell you, let the weeping be! when you from honour went apart, you stabbed me to the very heart. now through the slumber of the grave i go to god, a soldier brave. dies. cathedral mass, organ, and singing. gretchen among many people, evil spirit behind gretchen. evil spirit how different, gretchen, it was with thee, when thou, still full of inn

g torments raised up, re-created, trembling ascends! gretchen would were away from here! it seems to me as if the organ would stifle my breathing, as if my inmost heart were melted by the singing. choir. judex ergo cum sedebit, quidquid latet adparebit, nil inultum remanebit. gretchen i m stifling here! the walls and pillars imprison me! the vaulted arches crush me- air! evil spirit hide thyself! sin and shame remain not hidden. air? light? woe s thee! choir. quid sum miser tunc dicturus? quem patronum rogaturus, cum vix justus sit securus? evil spirit the faces of the glorified will turn away from thee; to thee their hands to offer will the pure shudder. woe! choir. quid sum miser tunc dicturus? gretchen neighbour! your smelling-salts! she falls in a swoon. walpurgis night the hartz mount

FIRE OF QAYIN RITE

who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of n

FOCUS OF LIFE

hine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thyself to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the greatest- the greatest non-morally. the origin of morality is obedienc

entire creation of women shall rush into him. what are lies-but mistimed events? what is time but a variety of one thing? what is all folly, but will? what are all beliefs but the possibilities of i? what is all future but resurrection? what is all creation but thyself? why is all existence? awake! up! up, for thine own sake- self-love discover..something that has resurrected from an archetype" o sin, where is thy violence? o love, where is thine incest? o thought, where is thy courage? o hope, where is thy faith? o self where is thy humility? o truth, where is thy mispronunciation? verily, self-love alone is complete! the sexuality and sleep of aaos aaos having realized at an early age that all systems of belief, religion and rituals; consisted alone in their original value to their creat

ng his future necessities: what man knoweth the perturbations of his own fear? verily, suffering is its own reward. he who willed, knoweth not his own offspring. man projects a vague 'self' and calls it truth and many other qualified names: verily, once a thing is named it becomes nothingness to its meaning. all happiness is an illusion and a sorry snare. all righteousness is a dishonesty and all sin a pleasure. assuredly, the courageous alone seem safe. without remorse. man invented self-pleasure but knoweth not his own love. everything was once arbitrary. yet they who spoke: their power has ended in common sexual practice-abnormal only with jaded appetites. they who knew were rightly crucified, scorned, ignored and their mouths sealed with their own excrement. have we not forgotten more

carnated that which i-need to rationalize: verily-not the ever present portraiture of experience to satisfy the ovine: no obvious allegory of assesthinking god: no still-life group of empty bottles and old maids commonplaces: nor the gay-tragedy of song. but stange desires of stranger arcana. the law i make while thinking god-and will smash and remake again: so that i may commit every conceivable sin against its word. my utility has been-my pleasure-that alone is my service to man and to heaven, in that i am the goat" after his devotion aaos prepared for the death posture and judgement. awaking from the awful wrath-his teeth chattering, his limbs shivering and drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or rep

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

image of god and was given dominion over all creatures, but it is never said in the mosaic genesis that this meant that adam was created as a divine being, having the divine creative power. not even when adam walked with god in the garden of eden before the fall is this said of him. when adam, tempted by eve and the serpent, wished to eat of the tree of knowledge and become like god, this was the sin of disobedience, punished by the exile from the garden of eden. but in the egyptian genesis the newly created man, seeing the newly created seven governors (the planets) on whom all things depend, wishes to create, to make something like that. nor is this treated as a sin of disobedience.1 he is allowed into the society of the seven governors who love him and impart to him their powers. this e

FRATER ELIJAH ANGELS OF CHAOS

o take from my own superabundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is in the enochian language with pronunciations. zirdo (zoad-ee-ray-doh) i am iadnamad (ee-ah-dah-nah-mah-dah) the undefiled knowledge el/ lil (ay-lah/ lee-lah) the same/ first aether micaolz (mee-kah-oh-el-zoad) mighty saanir (sah-ah-nee-ray) part

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

. the statecraft employed by the sons of cain holds up the male ideal, hiram abiff, the master craftsman, the son of fire, while the sons of seth as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence i

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

the service of the lord. this, and all the lesser vessels were successfully cast by hiram, as recorded in the bible. but there is an important distinction between the vessel and the molten sea which it was designed by hiram to contain, and until that had been successfully poured, the vessel was without virtue, so far as purifying properties were concerned; until then it could no more cleanse the sin-stained soul than could a dry basin be utilized to cleanse the body. nor could solomon speak the word, the formula for this wonderful work. none but hiram knew it. this work was to be his masterpiece, and if he succeeded, his art would have lifted him above the human, and made him divine like the elohim jehovah. in the garden of eden, his divine progenitor samael, had assured his mother, eve;

alified to give sacrifice also for sins of the people, and that this double sacrifice must be performed year after year. he points to the sacrifice upon golgotha as having been made once and for all, providing a way of atonement through the blood of jesus. during the regime of jehovah, the blood of humanity had become impregnated with egotism, which is the separative factor in this age. from this sin it must be cleansed before mankind can be united and enter the kingdom of christ. this was a gigantic task, for humanity had become so impregnated with selfishness that scarcely anyone would do another a favor. hence the post-mortem panorama, of life at the time of christ contained nothing that would give a life in the first heaven or make for spiritual progress. almost all the post-mortem exi

FREEMASONS SATANISM AND SYMBOLISM

e ouroboros, the symbol of the serpent devouring his own tail "it is the body of the holy spirit, the universal agent, the serpent devouring its own tail [morals and dogma, p. 734, teachings of the 28th degree, knight of the sun, or prince adept] thus, freemasonry blasphemes both jesus christ and the holy spirit of the trinity. what did jesus christ say about this type of situation "all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy ghost shall not be forgiven unto men. and whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh against the holy ghost, it shall not be forgiven him, neither in this world, neither in the world to come [matthew 12:31-32] bible scholars call this sin, the unpardonable sin. c

gainst the holy ghost shall not be forgiven unto men. and whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh against the holy ghost, it shall not be forgiven him, neither in this world, neither in the world to come [matthew 12:31-32] bible scholars call this sin, the unpardonable sin. congratulations, masons, you have just committed the unpardonable sin. this is very serious, because, once a person commits the unpardonable sin, the holy spirit stops working in his heart, convicting him of sin and trying to get him to ask forgiveness through the shed blood of jesus christ. thus, that person is doomed. the facts are now in: freemasonry is boldly, completely, and totally satanic "come out of her, my people, that ye be not partakers of her sins

FULLER J F C SECRET WISDOM OF THE QABALAH

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 [or hells] are sub-divided into endless compartments, so as to afford a separate chamber of torture for every species of sin. the prince of this region of darkness is called satan in the bible. he is the same evil spirit, satan, the serpent, who seduced eve. 13 we are also told that: the ten sephiroth of atziluth have scintillated and brought forth the ten sephiroth of briah, and from the energy of these ten of briah sparkled forth the scintillations of the world yetzirah, and through these the ten sephiroth of the

hese permutations, which is worth quoting. it reads as follows: before israel went into captivity, and while the shekinah was still with them, god commanded israel: gthou shalt not uncover thy mother's nakedness h (lev. xviii, 7, and this captivity is the uncovering of the nakedness of the shekinah, as it is written, gon account of your sins your mother has been put away h (is. 1, i, i.e. for the sin of unchastity israel has been sent into captivity and the shekinah also, and this is the uncovering of the shekinah. this unchastity is lilith, the mother of the gmixed multitude h. it is they who separate the two he's of the sacred name, and prevent the vau from entering between them; so it is written gthe nakedness of a woman and her daughter thou shalt not uncover h, referring to the upper

fe can only struggle forward through the clash between passivity and activity, which are both good and evil according to circumstances- that is according to necessity. necessity is divinity in hiding: authority is the divinity of the religious order and liberty is divinity in man. the establisher of authority is the messiah. these mystical philosophers fully recognized the necessity for goriginal sin h, because the world is of satan and man is of the world. man is born in sin; not the sin of adam's disobedience, carnal or physical sin, but in the mystical and spiritual sin of tetragrammaton fs fall. the blame was thrown upon adam, the man, not out of deference to the deity, but to conceal this potent secret from the uninitiated. in order to redeem the sin in which all mankind is born, it w

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

ibid. aditi is the great she that is, the everlasting. muller refers to the fact that another hindoo poet "speaks of the dawn as the face of aditi; thus indicating that aditi is here not the dawn itself, but something beyond the dawn" this goddess, who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia

nce his greek name dionysos" as the palm was the first offering of mother earth to her children, so osiris was the first offspring of the egyptian celestial virgin to mankind. he was the new sun which through the winter months had been "buried" but which in process of time arose to gladden all the earth. he was also the new sun of righteousness which was to renew the world, or redeem mankind from sin. the female principle for the time being cast out of the deity, osiris, the male element, now outwardly assumes the position of supreme god. it was, however, reserved for a later and more sensuous age to permanently adopt an absurdity so opposed to all established ideas relative to a creative force in nature and in man. seth, the destroyer, had been deposed, but, so deeply rooted in the human

ypt. wilkinson informs us that "both seth and osiris were adored until a change took place respecting seth, brought about apparently by foreign influence" sethi or sethos, a ruler whose reign represents the augustan age of egyptian splendor, received his name from this deity. it is said that during the twentieth dynasty seth is suddenly portrayed as the principle of evil "with which is associated sin" consequently all the effigies of this great goddess were destroyed and all her names and inscriptions "which could be reached" were effaced. bunsen tells us that schelling, who has made a study of egyptian mythology, although totally ignorant of the later historical facts which by means of hieroglyphical monuments have been obtained, had arrived at the conclusion that seth had occupied an imp

wn to the fourteenth century b.c "schelling had on mere speculative grounds been brought to lay down as a postulate that typhon, at some early period, had been considered by the egyptians as a beneficent and powerful god" wilkinson says that the character given to seth, who was called baal-seth and the god of the gentiles "is explained by his being the cause of evil" we are assured that formerly "sin the great serpent, or apophis the giant, was distinct from seth who was a deity and a part of the divine system. but after the recondite principles underlying sun-worship were lost or forgotten; when cold and darkness, or the sinking away of the sun's rays, which are necessary to the reappearance of light and warmth, came to be regarded as the destructive element, or the evil principle, woman

as every individual must work out his own salvation, this will-force must ever be directed toward the complete mastery of the body, or the lower self. in other words, the development of the higher life depends upon the power of the individual to overcome or conquer evil. the effect of every thought, word, and deed is woven into the soul, and no one can evade the consequences of his own acts. all sin is the result of selfishness, so that only when one renounces self and begins to live for others does the soul-life begin. no one who has arrived at a state of soul-consciousness will lead a selfish or impure life. on the contrary, every impulse of the devout buddhist goes out toward humanity and god, of whom he is a conscious part. gotama buddha was not a "savior" in the sense of bloody sacri

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

you cultivate the idealsofobjects rather than their materiality, and unless you can realize the forces which surround you, which you absorb, andappendixd127which you may learn to wield. for this new development of yourself, two requirementsareessential; acleanlift,and anindomitablewill;if you have these two essentials all other things shall be added unto them. by a clean life passed in a whirl of sin and folly i mean that you shall formulate an ideal of rectitude of life and actions, and a purityofthought and intention. no one can do more in this direction, than he can; but you can do more than youhave255unless indeed you have no need to come to us. in all yourendeavours-behonest to yourself, and don't wink at your faults; recognize them, condemn them and pass them by, never brood over the

nd action, which is pleasant andeasy-bewarethereof, and take counsel with your higher self, lest you are self deceived and you are but wandering in a labyrinth with flowery borders which conceal perchance many noxious animals, snares, and foot holes. be not ambitious in the world's sense; strive forselfculture,not that you may be able to surpass your fellow,but work as they do, who are ambitious. sin and even death are alike avoidable,-the latter within limits.'mandoth not yield himself unto the angels nor unto deathutterly-saveonly through the weakness of his feeblewill'.cultivate a healthy mind and body, and so alone can you cultivate a powerful will: will is a plant of illimitable growth; but it willnot grow wild, it must be forced. never drift with the tide, decide upon every occasion

GILBERT THE MAGICAL MASON

which i know nothing, i heartily endorse the dictum. true progress cannot be made by a rigid adherence to the ideals of childhood, and i urge upon all of you, my hearers, the duty of forming your own opinion on matters of religion: be not blindly led of any man: search the scriptures, whether of the jew, christian, or of madame blavatsky, and hold fast that which seemstoyou good. the unpardonable sin is knowingly to reject spiritual truth: whether from bigotry, self255 interest, or from a policy oflaisseralleris not important: the rejection is the key of the position. i congratulate you who are present, as those who have come out from among the masses of unthinking beings, and are seeking fortruth,earnest of purpose, and not to be dismayed by the disapprobation of those who prefer the easy

stery by the magician. hence has arisen the system of practical occult working, which has been the aim of so many students who have sacrificed the ordinary pleasures of the world to the aim of wonder working, and to the hope of attaining intercourse with such superhuman beings for enlight255 enment and knowledge with power. the rosicrucians also refer to the evil spiritual angels who tempt man to sin, as their duty, and those are apt to attack and injure man if he is not protected by his own goodness. ceremonial magic is largely concerned in banishing these evil personalities. simple goodness in thought and action protects130themagical masonagainst such beings in ordinary life; sin and intoxication expose mantotheir attacks, which may cause death or disease. the rosicrucians also taught th

ks by means of his inferior malefic assistants, to lead many astray from the path of virtue.ourmodern christianity does not, however, specify names for any other individual devils, nor even classes of them, as did the old jewish rabbis. hebrew rabbinic theology teems with names of evil spirits, classing them, and narrating episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hell, in which are their dwellings, and whence they emerge to persecute wicked men who stray from the paths of duty and beneficence. a general idea, however, existed that the just man who never transgressed the dictates of the mosaic law, hadbutlittle to fear from their attacks, for over such the angel guards prompted by jehovah

born to combat satan, the prince ofthedemons, the ruler of the powers of the air, the king of this world.thecommon conception of the devil of our time has been much influenced by the works of milton, notably by hisparadise lost,in which the devil appearsundera newname-lucifer;and by goethe in hisfaust,in which mephist255 opheles appears in a german town as a fiend in human form, tempting faust to sin for pleasure.themost modern tendency, however, is to cast doubts on the ideal satan as a being, and to consider him rather as a type or symbol of the evil tendencies which arise in the mind, and are displayed in the actions of men.theoccult students of the middle ages recognized devils in general, and also personal chieftains among them, and so do the more modern rosicrucian students.thetheoso

an students.thetheosophists do not give very clear opinions as to the personality of great evil forces,the devil, and evil spirits133but rather postulate the doctrine that men are led astray from the path of good by evil forces which emerge from the dead personalities of wicked men, who, having lost the basis of material human form, yet ever crave for the continuance in lust and the enjoyments of sin, and hence tendtoseek evil living human envelopes in which to perpetuate their love of evil. such is the nature, they say, of the so-called dweller of the threshold, a living but bodyless vampire insinuating itself into the astral vehicle of the wicked man. the late frater bulwer255 lytton appears to have recognized this peculiar form of obsession, as is shewn in the idealism of his novelszano

GILBERT THE SORCERER AND HIS APPRENTICE

anced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other

for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified soul. the soul luminous and washed from sin in the uncreated and immortal light, united to osiris and justified son of god, such is the subject of the great egyptian ritual, purified by suffering, strengthened by opposition, nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptolog255 ists birch and bunsen, assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of

nce there must betogive it the twirl. we allknowhowa ringofsmoke can be blown in order to make a vortex ring, and howis always. the resisting medium. we cannot blow a.vortexring .in an absolute vacuum. and now. comes inthehermetic philosophy, and says, the first emergence of theword;the breath. the thought of god that blew the vortex ring, met with a resisting medium of limitationiof darkness, of sin, and of death-symbolisedby the dragon,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the

GLOBAL FREEMASONRY

at the central religious tenet became a belief in the great architect of the universe a figure familiar by now from the influence of italian humanists the great architect was immanent to and essentially a part of the material cosmos, a product of the "enlightened" mind. there was no conceptual basis by which such a belief could be reconciled with christianity. for precluded were all such ideas as sin, hell for punishment and heaven for reward, and eternally perpetual sacrifice of the mass, saints and angels, priest and pope.41 in short, in europe, in the fourteenth century, a humanist and masonic organization was born that had its roots in the kabbalah. and, this organization did not regard god as the jews, christians and muslims did: the creator and ruler of the whole universe and the onl

GNOSTIC HANDBOOK

c astrological traditions as the planet saturn. saturn is both sophia, wisdom and satan, the tester. in the old testament satan was not a rival to god but worked within gods court to test and trial the faithful. saturn is hence a dual image and it is to saturn that the title demiurge is usually applied. saturn is also sophia and through ialdaboath matter is created and yet we may ask why was it a sin for sophia to want to know or understand the divine will? it seems clear that this supposed error was actually the process by which sophia (and with her mankind) could enter matter and achieve an understanding of the divine will. this model is duplicated in genesis where the serpent tempts eve and eve is seen to fall, yet in reality eve begins a necessary journey into the material world, symbo

short-lived, ambitious, of little virtue, and greedy. people will follow the customs of others and be adulterated with them; peculiar, undisciplined barbarians will be vigorously supported by rulers. because they go on living with perversion, they will be ruined. chapter five: the gnostic concept of time the gnostic handbook page 55 "and dharma becomes very weak in the kali age, and people commit sin in mind, speech, and actions. quarrels, plague, fatal diseases, famines, drought, and calamities appear. testimonies and proofs have no certainty. there is no criterion left when the kali age settles down. people become poorer in vigour and lustre. they are wicked, full of anger, sinful, false, and avaricious. bad ambitions, bad education, bad dealings, and bad earnings excite fear. the whole

lord himself is not bound by any law or regulation, neither is the perfected parfait. this is why the perfected ones are unique among those of the gnostic ecclesia, for the very things that would lead the average man or gnostic to destruction a hundred times over, will lead a parfait to further perfection! for i am knowledge and ignorance. i am shame and boldness. i. i am sinless and the root of sin derives from me. i am lust in appearance and yet interior self control exists in me. the thunder, perfect mind- nag hammadi library. this issue of the amorality of the celestial path is probably the most difficult to understand. it is because of the unique nature of the parfait and their missions for the lord of wisdom that a state of" living beyond the law" must be achieved. the law is a prod

perfection. those on the celestial path achieve some measure of perfection in life after many incarnations and become emissaries of the pleroma. for whatsoever is born of god overcometh the world: and this is the victory that overcometh the world, even our faith. 1 john 5:4 they are not of the world, even as i am not of the world. john 17:6. if therefore it be the will of god that i should commit sin, my will must be the same, and i must not desire even to abstain from sin the book of nine rocks (beghards) the fascinating thing about this amorality is that it is a higher form of ethics. as discussed in our earlier lessons with reference to buddhism, both attachment and detachment are "actions and reactions" and hence governed by the dialectic world. real asceticism or celestial ethics come

hilosophically understood in the sense that the laws of the lower world took the role of a schoolmaster and hence when the gnostic has graduated from school, the law is no longer necessary, it has achieved its purpose. other explanations could include that morality is the raft left behind when you have crossed the river and achieved perfection and that after the flames of sophia have consumed all sin nothing is left but perfection. wherefore the law was our schoolmaster to bring us unto christ, that we might be justified by faith. the gnostic handbook page 108 but after that faith is come, we are no longer under a schoolmaster. galations 3:24,5 the parfait there are many groups throughout history whose legacy is still found today in the continuation of the gnostic ecclesia. one of the most

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nergies of the base centre. the ideal situation would be total awareness or in more biblical terms not fainting. the counsel and warning is that the church has left its true love. this clearly refers to the need for the base centre to be totally directed to the treasury of light. whether it is swayed by family, lust, desire or even love, any movement away from gnostic theurgy page 78 the goal is "sin (the word sin literally means "to miss the mark) the promise offered to those who correctly use the base chakra is the ability to "eat from the tree of life. this has many different shades of meaning, ranging from the promise of immortality to the liberation of the self through the activation of the tree of life. the church of smyrna the church of smyrna is the svadhisthana chakra in the hindu

f lives) and hence we have to wait until the end of the cosmic cycle, at which time the transfigured finally return to the treasury of light. accordingly, no one cannot actually be born again until the omega day, when those of the pleroma are finally and irreversibly changed from dialectic to static substance. this is confirmed in 1 john 3:9 where we read. whosoever is born of god doth not commit sin, for his seed remainth in him and he cannot sin, because he is born of god. 1 john 3:9 there a number of key concepts in this verse. firstly, the concept of seed is mentioned. this hints at the radical transformation of the gnostic (a new seed has been propagated in him. secondly, it is said that the seed of a reborn person cannot sin! this is an incredible concept, if you are truly reborn you

his seed remainth in him and he cannot sin, because he is born of god. 1 john 3:9 there a number of key concepts in this verse. firstly, the concept of seed is mentioned. this hints at the radical transformation of the gnostic (a new seed has been propagated in him. secondly, it is said that the seed of a reborn person cannot sin! this is an incredible concept, if you are truly reborn you cannot sin (sin means to miss the mark, not to be in balance with the light worlds, it does not mean the petty moral commandment of modern christianity) in real terms this means that a fully reborn person is permanently one with the pleroma. now surely this does not apply to modern fundamentalist christians who are supposedly reborn by a quick prayer at a revival meeting! gnostic theurgy page 127 no, bei

olises the start of the work of sophia in cleansing the life of the student, it also initiates the growth of the light spark in the gnostic. the baptism of fire recognises the growing spark of light and accelerates the destruction of the "old man" within the gnostic being. as the spark of light grows it attempts to commune with the mind of god (logos) to which the gnostic now has access, however, sin (dialectic facets) block the way. as the initiate evolves sophia purifies and destroys the blockages between the self and the logos. this process is recognised and accelerated by the initiation of fire. the spirit baptism also recognises the new mind and emotions through which the new man is being formed. accordingly, as sophia imparts new gifts and powers. it should be noted that since this b

e account in acts chapter eight, when simon tries to purchase the power of the holy spirit, he is cursed with death, he becomes so terrified he asks the disciples to pray and protect him from its power! in acts chapter 5 we read of ananias, who in trying to deceive the holy spirit was gnostic theurgy page 141 killed by the power of god. in addition to these comments we may also note that the only sin that cannot be forgiven is the "sin against the holy spirit (mark 3:29. accordingly, the baptism of the holy spirit or fire should not be taken lightly. an interesting note on baptism is found in the strong's exhaustive concordance where it is considering the difference between two greek words used for baptism. baptizo and bapto. the note is from the bible study magazine (james montgomery bric

GOLDEN DAWN RITUALS ENOCHALL

om. dlasod/ dlafod: sulphur (alchemical (cf. salbrox. dluga: give/ giving. dlugam: give/ given. dlugar: gave/ bring unto them/ gave them/ giving them. dmal: angel (filius lucis, associated with jupiter, name of sol heptagram. dnhd: subservient angel of air angle of water tablet. do o a in: name/ and name. do oa ip: in the name. doagnis: governor of the first division of the aethyr arn (4. doalim: sin (v/ of sin. doanzin: governor of the third division of the aethyr zip (27. dobix: fall (see also loncho. docepax: governor of the third division of the aethyr zim (39. dodpal: let them vex/ vex 20 dodrmni or dodrumni: vexed. dods: vexing. dodsih/ dodseh: vexation (cf. dodpal. dods tolham: vexing all creatures. dolop: angel also known as doop. don: name of the enochian letter representing r. do

GOLDEN DAWN RITUALS T

i say, and show yourselves. open the mysteries of your 17 qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the south which have 42 eyes to stir up the wrath doalim eolis ollog orsba ds chis affa micma isro of sin: making men drunken, which are empty. behold the promise of mad od lonshi tox ds i vmd aai grosb god and his power, which is called amongst you a bitter sting! zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad 18 be friendly unto me! for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. m

GOLDEN DAWN RITUALS T3

i say, and show yourselves. open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 17 o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the south which have 42 eyes to stir up the wrath doalim eolis ollog orsba ds chis affa micma isro of sin: making men drunken, which are empty. behold the promise of mad od lonshi tox ds i vmd aai grosb god and his power, which is called amongst you a bitter sting! zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me! for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. 18 m

GOLDEN DAWN RITUALS Z3

with god, seeing that the part is by no means the whole, nor can the whole be accurately and sufficiently described as an assemblage of parts. let not the reverence for the god of thyself cause thee, by a misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffabl

GOLDEN DAWN RITUALS ZAM19

ty; to the silent he sendeth his angels to hold speech with them, but the babblers he driveth into the wilderness, which is the judgment due to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full light, by which germany hath detected his caves and subterranean passages, will abstain from lying, that thereby he may fulfill the measure of his sin, and be found worthy of the axe. therefore, one day it will come to pass, that the mouth of this viper shall be stopped, and his triple crown shall be brought to naught, of which things more fully when we shall have met together. chapter xii for conclusion of our confession we must earnestly admonish you, that you cast away, if not all, yet most of the worthless books of pseudo chymists, to wh

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

to egypt and mesopotamia would best explain the common features and fundamental differences between the two civilizations.11 among other things, this theory sheds light on the mysterious fact that the egyptians and sumerian people of mesopotamia appear to have worshipped virtually identical lunar deities who were among the oldest in their respective pantheons (thoth in the case of the egyptians, sin in the case of the sumerians).12 according to the eminent egyptologist sir e.a. wallis budge, the similarity between the two gods is too close to be accidental. it would be wrong to say that the egyptians borrowed from the sumerians or the sumerians from the egyptians, but it may be submitted that the literati of both peoples borrowed their theological systems from some common but exceedingly

e or ape-headed deity?17 the seventh stratum of the ancient mexican underworld was called teocoyolcualloya: place where beasts devour hearts .18 is it a coincidence that one of the stages of the ancient egyptian underworld, the hall of judgement, involved an almost identical series of symbols? at this crucial juncture the deceased s heart was weighed against a feather. if the heart was heavy with sin it would tip the balance. the god thoth would note the judgement on his palette and the heart would immediately be devoured by a fearsome beast, part crocodile, part hippopotamus, part lion, that was called the eater of the dead .19 finally, let us turn again to egypt of the pyramid age and the privileged status of the pharaoh, which enabled him to circumvent the trials of the underworld and t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rm clown at your side and your right arm across your body holding your wand (or other weapon) upright in front of you. step 2. turn to the east and say ivitdt((ee-veh-eeteh-deh-teh) while tracing the yellow hexagram of air before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the burning sanies of truth that consume sorrow, sin and death. step 3. turn to the south and say ztztzt (zod-tehzod-teh-zodteh) while tracing the red hexagram of fire before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the way of love is to sacrifice all into the cup. step 4. turn to the west and say ivitdt in the same manner as in step 2 but trace the blue hexagram of

ritten: 190 the formula of ivitdt i pluck thee, 0 my god, like a purple plum upon a sunny tree. how thou dost melt in my mouth, thou consecrated sugar of the stars! aleister crowley, liber vii the enochian word ivitdt is pronounced ee-veetehdeh-teh. it is comprised of the first letters of the words ial-prg vaoan ial tibibp doalim telok which means "the burning flames of truth that consume sorrow, sin and death" the entire phrase adds up to 1130, the number for the sum of the names of the three governors of the 15th aethyr, oxo: tahamdo =140 nokiabi=511 tastoxo= 479 1130 aiq bkr reduces 1130 to 5, the number for man and motion. also 1130=565x2, where 565 is the number for toh-khirlan which means "the triumph of joy" the letters of ivitdt add up to 212. this reduces to 5 by aiq bicr, with an

e mysteries of life. meditation on a specific card is an excellent technique for entering that region. the cards of enochian tarot will have the following meanings: 288 no. aethyr_ meanings 30 tex restriction, desire, silence, fear reversed: freedom, satisfaction, courage 29 rh judgment purification, decision, justice reversed: indecision, delay, impurity, injustice 28 bag guilt, doubt, mistrust, sin reversed: faith, worthiness, trust 27 zaa solitude, loneliness, separation, isolation, void, empty f ulf]lent;sharing 26 des logic, reason, intellect, thought reversed: ignorance, irrationality, insanity 25 vti intuition, inspiration, insight, humility reversed: bias, pride, vanity 24 nia freedom, movement, travel reversed: limitation, restriction, confinement 23 tor energy, force, labor, toil

carried out. see pride, karma and ignorance as aspects of your own ego and rise above them by assuming your magical name and magical personality. part 3. hold the talisman of ror in your right hand and the talisman of amma in your left hand and say, behold, i have combined each square of amma (ah-meh-mah) with the three letters of ror (roh-ar) and have thus seen the nineteen ways. i have given my sin unto bag (bah-geh- and my pride unto vti (veh-tee) and my karmic laboring unto tor (toh-ra. i am ready to enter vta (veh-tah, and to join the spirit of lil (lee-leh) with the tension of ikh (ee-kehheh. in my right hand, the light of the sun in my left hand, the darkness of the abyss. within me the sun at mid-day and the sun at mid-night are one sun. i am ready to enter the domain 320 of the gr

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

is plain that to this alone we owe our knowledge of the goddesses holda, berhta and fricka, as also the myth of the wild hunt which leads us straight to wodan. the tale of the old beggar-wife is a reminiscence of grimnir. of the wise-women, of swan-wives, of kings shut up in hills we should have learnt little from written documents, did not legend spread her light over them; even the myths of the sin-flood and xvi preface. the world's destruction she has not lost sight of to this day. but what is most fondly cherished in her, and woven into the gayest tissues, is the delightful narratives of giants, dwarfs, elves, little wights, nixies, night-hags and home-sprites, these last being related to the rest as the tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is a

a greater stress is laid on mother uote than on the father of the heroes, as brunhild towers even above siegfried (see suppl. by the side of the beautiful description of mother's love in the yita mahthildis (pertz 6, 298) we can put this touch by rudlieb 1, 52' ast per cancellos post hunc pascebat ocellos mater/ as her son was departing. whenever in dry old otfried i come to the lines iv. 32: wir sin gibot ouh wirken, inti bi unsa muater thenken (we his bidding also do, and of our mother think, it moves me to melancholy, i don't know whether he meant the church, or her that bore him, i think of my own dear mother (dorothea grimm, b. 20 nov. 1755, d. 27 may 1808. another thing also we learn from the oldest history of our people, that modesty and virtue had never fled from the land; beside t

spectre) meant properly suggestio (from spanan, suggerere; but as the forms of confession dealt much with devilish suggestion and enticement, 1 men came to use it habitually of ghostly delusion and illusion. boner 94, 54 has 'diu gespenst (why not gespanst) for phantom, apparition. the neuter is found in the maere vora schretel und wazzerber 92 quite in the above connexion 'des tiuvels valant und sin gespenste; even earlier, herbort 3500 couples gespenste and getwas. keisersperg (omeiss 39) has des teufels gespenst (praestigium: not till recent centuries did the term become really common, and some spelt it gespengst we also say spujo; it is a lg. word, which first occurs in the chron. saxon (eccard p. 1391) in the form spohne; detmar 1, 136 has spuk, and 2, 206 vorspok praesagium. nowadays

sio nocturna, schm. 2, 264. 514; in german bohemia nncht-goid= spectre, rank's bohmerwald pp. 46. 78. 83. 91. in thuringia, hesse, franconia, swabia, the traditional term is' das wiltende heer' and it must be one of long standing: the 12th cent, poet of the urstende (halm 105, 35) uses' daz wuetiinde her' of the jews who fell upon the saviour; in rol. 204, 16 pharaoh's army whelmed by the sea is* sin wstigez her/ in strieker 73 'daz wiietunde her; reinfr. v. brnswg. 4 'daz wiletende her; mich. beheim 176, 5 speaks of a 'crying and whooping (wufen) as if it were das ivatend her; the poem of henry the lion (massm. denkm. p. 132) says' then came he among daz ivoden her, where evil spirits their dwelling have' geiler v. keisersperg preached on the iviitede or iviitische heer? h. sachs has a wh

n, vreisliche si hullen, so daz diu helle wagete, alse der tuvel da jagete' says veldeck in en. 3239. caesarius heisterb. 12, 20 tells of a vain woman, who had herself buried in fine new shoes, and whose soul was therefore hunted by the ivfernalis venator' ex remoto vox quasi venatoris terribiliter buccinantis, necnon et latratus canum venaticorum praecedentium audiuntur' der tiuwel hut uz gesant sin geswarme und sin her' eol. 204, 6' der tiuvel und sin her' kenn. 2249. 2870. the people in bavaria say that on ash-wednesday the devil chases the little wood-wife, superst. i, 914. with the devil is associated the figure of an enormous giant, who can stand for him as well as for wuotan; and this opinion prevails in switzerland. there the wild hunt is named dursten-gejeg (see durs ]mrs, p. 521:

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

mar s chamber, and one could hear them being consumed with cries of joy. after this, no more was heard 1 so a chemin de fees is spoken of in mem. celt. 4, 240, and a trollaskeid (curriculum gigantum) in laxd. saga 66. 2 witches and fays often assume the shape of a cat, and the cat is a creature peculiarly open to suspicions of witchcraft. 3 wilse, ubi supra, entirely agrees: tomtegubben skal have sin til hold unde gamle trder ved stuehuset (boetrder, og derfor har man ej tordet falde disse gandske. to this connexion of home-sprites with tree-worship we shall have to return further on. 510 wights and elves. of king vollmar; but over his chamber-door it was found written, that from that time the house would be as unlucky as it had been prosperous till then, and the scattered estates would ne

t, do hest ebs schons gemacht saht der herr ritter glich und lacht, geh nimm s nur widder mit! die bure sorje uns fiir brot, sunsch sterbe mir de hungertod; trah alles widder furt! s fraule krint, der vatter schilt: 1 a bur mir nitt als spieldings gilt, i liid (ich leide) net dass me murrt. pack alles sachte widder iin unn trah s ans namli platzel hin, wo des (du s) genumme hest. baut nit der bur sin ackerfeld, se fehlt s bi uns an brot unn geld in unserm felsennest. and thinks i ll take them with me. then plumps down on the ground and spreads her apron out, grasps all in her hand, peps it in, and runs right joyful home; leaps up the rock-path brisk, where the hill is now so steep and men must scramble up, she makes but one stride. the baron sits just then at table: my child, what bringst

efore read gap ginunga, for the on. ginna, which has now only the sense of allicere, must formerly have had that of findere, secare, which is still found in ohg. inginnan, mhg. enginnen (see above, p. 403, ganna: otfried iii. 7, 27 says of the barleycorn, thoh findu ih melo thar inne, inthiu ih es mginne (if i split it open; inkinnan (aperire, graff 4, 209; ingunnen (sectus, n. ar. 95. so in mhg, sin herze wart ime engunnen (fissum, fundgr. 2, 268; enginnen (secare, en. 2792. 5722; engunnen (secuerunt, en. 1178. nearly related is ingeinan (fissiculare, n. cap. 136. from a literal splitting open must have arisen the more abstract sense of beginning, goth, duginnan, as. onginnan, ohg. inkinnan, pikinnan. then gina hiare, gin hiatus, further suggest gin (amplus, and ginregin (p. 320. singular

ivil nehein (is no doubt, von den wrcen (worts) gab er ime di adren (veins, von dem grase gab er ime daz liar, von dem mere gab er ime daz plut (blood, von den wolchen (clouds) daz mut (mood, mind, du habet er ime begunnen der ougen (eyes) von der sunnen. er verleh ime sinen atem (his own breath, daz wir ime den behilten (keep it for him) unte sinen gesin (and be his) daz wir ime imer wuocherente sin (ever bear fruit. lastly, i take a passage from godfrey of viterbo s pantheon, which was finished in 1187 (pistorii scriptor. 2,53: c cum legimus adam de limo terrae formatum, intelligendum est ex quatuor elementis. mundus enim iste major ex quatuor elementis constat,igne, aere, aqua et terra, humanum quoque corpus dicitur microcosmus, id est minor mundus. habet nanique ex terra carnem, ex aqu

er in alien zesamene gevuocte, duo bestreich er in mit einer slote (bedaubed him with a slime, diu selbe slote wart ze dere hute (became the skin. duo er daz pilede (figure) erlich 1 die leimlnens the loamen folk, geo. 3409, is said of men, as we say e into, ex meliori luto ficti. 570 ceeation. gelegete fare sich, duo stuont er line werde obe der selben erde. sinen geist er in in blies, michelen sin er ime firliez, die adare alle wurden pluotes folle, ze fleiske wart diu erde, ze peine der leim herte, die adare pugen sich swa zesamene gie daz lit (blew his spirit in, imparted mickle sense, the veins filled with blood, the earth became flesh, the hard lime bone, etc/ these distinctions between lime, clay, earth and slime have a tang of heathenism; the poet durst not entirely depart from, t

GRIMOIRE OF TURIEL

thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of the blessed and glorious company of heaven, and by al! the sacred powers and virtues above rehearsed, and by whatever is holy and binding, thus do i swear no

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

permit yourself to enter discussions of other persons' religious beliefs, except to point out the soundness, goodness, or possible benefits of certain doctrines and thereby show them the good that exists in all religions. hold not your religious thoughts as superior. speak well of them if need be, point out how they serve you, but do not create in the minds of others the thought that they are in sin or error because of their beliefs. that religion is best for each which enables one to understand god and god's mysterious ways. 8. be tolerant on all subjects and bear in mind that destructive [157] criticism creates naught but sorrow. unless you can constructively comment on matters, refrain from speaking. 9. attempt no direct reforms in the lives of others. discover in yourself what needs c

HAMIL THE ROSICRUCIAN SEER

rist; and those dying out of his favour and faith are heirs of eternal death by inheritance from the original progenitors of the race, and remain to all eternity in the torments of hell.'c.a.-asall men are born sinful; it is by the mercy of god that they are saved. he showeth that mercy to those that seek it. but through the intercession of his son he also showeth his loving kindness to those who sin more; and although they cannot be saved, as those who are righteous, by their own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tri

apter- of your ms 'i have not got it with me''ifi devote next friday evening to it will you bring the book with you?'140therosicrucianseercatholic religion. 1 no more believed the doctrines 1 professed, the sanctityofvows that 1 took, than 1 did in my competency to give absolution for money or my efficiency in obtaining the intercessionofsaints that 1 ridiculed 'i was soon after death aware of my sin, and with a consciousness of all my offences, with a knowledge of the right and a desire to obtain it, and through it peace and rest. 1 have remained as 1 died, and 1 am told that it is to the mercyofthe providence that 1 blasphemed upon earthloweeven this my present position, sorrowful and earth-bound as itis-theytell me that my sufferings on earth and my death by the hands of another prevent

gion-butthe knowledge of things which are to come while on earth, and the knowledge of each other's thoughts and feelings, although not in themselves evil, does not promote the happiness of mankind. bypunishment everlastingis meant they shall never attain the same glory exactly-in thepresence-asthose who are right255eous-butgod is too merciful and just to commit a man to torments everlasting, for sin which he in a manner could nothelp-ido not mean by this to justifythesin-buti mean that a man who is led away by the temptation of evilspirits-whotries-buttries invain-towithstandthem-underthe immedi255 ate eye of god and without his stretching forth a hand to savethem-godwould not punish that man everlastingly. in any part of his life while upon earth and before his ascension he did not lose

written on this paper that the angel of the sun, michael, may have power to assist me in seeing things of my desire on otherdays-saythe name of the correct angel.[the third excerpt shows hockley's interest in alchemy and is followed by a longer series of extracts outlining the crowned angel's ideas on religion; the church of england; the spiritual development of man; the nature of good and evil, sin and punishment; the development and numbersofangels; and the duties of a guardian spirit. these are followed by an extended allegory on the nature of good and evil.thesequence of the capt. anderson extracts is curious. from the letterstoirwin it would appear that they had also contacted capt. anderson and from other sources it seems that friends of the irwins had had similar contact. from the

he manu255 scriprs, he would certainly have known of them and recognized their importance long before hockley's death, for he was an active memberofthesocietasrosicrucianainanglia(of which hockley was also a member, and it was in the society's journal that hockley had given an account of his work with magic crystals and magic mirrors, complete with a reference to his manuscript of thekeyofsolomon,sin addition to mathers, two other prominent membersofthe sria, w. wynn westcott, its secretary, and w. r. woodman, its supreme magus, were deeply concerned with the subject matterofhockley'smanu255scripts, although they do not seem to have acquired anyofthem-asomewhat surprising circumstance, for the manu255 scripts would have been invaluable in the systematization of occult practices that was an

HANDBOOK OF EGYPTIAN MYTHOLOGY

ssion) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supplements rather than illustrates the text. in one of the most famous of all egyptian images, the heart of the deceased person is shown being weighed against the feather that represents maat, the goddess of truth. if the heart were found to be heavy with sin, it would be devoured by a monster. in origin, this trial was just one of a series of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgiving judge. in prayers of this period, people turn to gods such as thoth and amun to help them survive in an unjust society. other individuals humbly acknowl

HEAVEN HELL

siris are far more prominent, and the state of the beatified closely resembles that described in the "book of the dead" in primitive times in egypt men thought that they would obtain admission into the kingdom of hetep by learning and remembering the secret name of this god and certain magical formulae, and by pronouncing them in the correct way at the proper time. the need for a consciousness of sin, and repentance, and a life of good works, were not then held to be indispensable for admission into the abode of the beatified. from the "book of gates" however, we learn that in the later dynastic period a belief was prevalent that those who worshipped the "great god" on earth, and made all the duly-appointed offerings, and turned not aside to "miserable little gods" and lived according to m

hath stood as a witness for him; its case is right (i.e, it hath been found true by trial) in the great balance. no wickedness hath been found in him, he hath not purloined the offerings in the p. 51 temples, 1 and he hath done no evil by deed or word whilst he was upon earth" the gods in their reply accept thoth's report, and declare that, so far as they are concerned, ani has committed neither sin nor evil. further, they go on to say that he shall not be delivered over to the monster amemet, and they order that he shall have offerings, that he shall have the power to go into the presence of osiris, and that he shall have a homestead, or allotment, in sekhet-hetepet for ever. we next see ani being led into the presence of osiris by horus, the son of isis, who reports that the heart of an

de to appear that he had earned his reward, or had justified himself by his works. because his heart had emerged p. 52 triumphantly from its trial the gods decreed for him the right to appear in the presence of the god osiris, and ordered him to be provided with a homestead in sekhet-hetep. there is no mention of any repentance on ani's part for wrong done; indeed, he says definitely "there is no sin in my body. i have not uttered wittingly that which is untrue, and i have committed no act having a double motive [in my mind" as he was troubled by no remembrance of sin, his conscience was clear, and he expected to receive his reward, not as an act of mercy on the part of the gods, but as an act of justice. thus it would seem that repentance played no part in the religion of the primitive in

HELENA BLAVATSKY NIGHTMARE TALES

s us a hundred cows.that sum would prevent thee and my brothers from dying of hunger and will save thousands of others from aterrible death. at this price the giving up of life is a pleasant thing" the aged rishi shed some tears, but he ended by giving his consent and began to prepare the sacrificialpyre *manu (book x, 105) alluding to this story remarks that ajigarta, the holy rishi, committedno sin in selling the life of his son, since the sacrifice preserved his life and that of all thefamily. this reminds us of another legend, more modern, that might serve as a parallel to theolder one. did not the count ugolino, condemned to die of starvation in his dungeon, eat hisown children "to preserve for them a father? the popular legend of sunahsepha is morebeautiful than the commentary of man

faces, half dead with fear. when they came to themselves, the mist had disappeared and a complete change of scene had been wrought. the fires of the funeral pyre had rekindled of themselves, and stretched thereon was seen a hind (rohit)*which was none else than the prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words. rohit in sanskrit is the dame of the female of the deer, the hind, androhita means "red. it was because of his cowardice and fear of death that he was changed,according to the legend, into a hind by the gods. some little way apart from the altar, also lying stretched out, but on a bed of lotuses, peacefully sleptsunahsepha; and in the place on his breast where the knife had

ifficult it is for one to become their disciple, and that thus they have living witnessesto the great purity and sanctity of their lives, in answer to such affirmations i opposed the strongest negationand stood firmly by it. i insulted both masters and pupils, classing them under the same category of fools,when not knaves, and i went so far as to include in this number the sintos. now sintoism or sin-syu "faithin the gods, and in the way to the gods" that is, belief in the communication between these creatures andmen, is a kind of worship of nature-spirits, than which nothing can be more miserably absurd. and byplacing the sintos among the fools and knaves of other sects, i gained many enemies. for the sinto kanusi(spiritual teachers) are looked upon as the highest in the upper classes of

HELENA BLAVATSKY THE KEY TO THEOSOPHY

self he will know the "builder of the temple" q. this is pure altruism, i confess. a. it is. and if only one fellow of the t.s. out of ten would practice it ours would be a body of elect indeed. but there are those among the outsiders who will always refuse to see the essential difference between theosophy and the theosophical society, the idea and its imperfect embodiment. such would visit every sin and shortcoming of the vehicle, the human body, on the pure spirit which sheds thereon its divine light. is this just to either? they throw stones at an association that tries to work up to, and for the propagation of, its ideal with most tremendous odds against it. some vilify the theosophical society only because it presumes to attempt to do that in which other systems-church and state chris

ions and selfishness? a. to his higher self, the divine spirit, or the god in him, and to his karma. how long shall we have to repeat over and over again that the tree is known by its fruit, the nature of the cause by its effects? you speak of subduing passions, and becoming good through and with the help of god or christ. we ask, where do you find more virtuous, guiltless people, abstaining from sin and crime, in christendom or buddhism-in christian page 37 the key to theosophy- hp blavatsky.txt countries or in heathen lands? statistics are there to give the answer and corroborate our claims. according to the last census in ceylon and india, in the comparative table of crimes committed by christians, muslims, hindus, eurasians, buddhists, etc, etc, on two millions of population taken at r

ns of the later editors of the gospels about damnation and hellfire, for verbatim utterances of jesus. neither buddha nor "christ" ever wrote anything themselves, but both spoke in allegories and used "dark sayings" as all true initiates did, and will do for a long time yet to come. both scriptures treat of all such metaphysical questions very cautiously, and both, buddhist and christian records, sin by that excess of exotericism; the dead letter meaning far overshooting the mark in both cases. q. do you mean to suggest that neither the teachings of buddha nor those of christ have been heretofore rightly understood? a. what i mean is just as you say. both gospels, the buddhist and the christian, were preached with the same object in view. both reformers were ardent philanthropists and prac

re subjectivity. we believe in no hell or paradise as localities; in no objective hellfires and worms that never die, nor in any jerusalem with streets paved with sapphires and diamonds. what we believe in is a postmortem state or mental condition, such as we are in during a vivid dream. we believe in an immutable law of absolute love, justice, and mercy. and believing in it, we say: whatever the sin and dire results of the original karmic transgression of the now incarnated egos no man (or the outer material and periodical form of the spiritual entity) can be held, with any degree of justice, responsible for the consequences of his birth. he does not ask to be born, nor can he choose the parents that will give him life. in every respect he is a victim to his environment, the child of circ

ms, in the precedent life cycle (manvantara, and whose karma it was to incarnate in the man of this one. it was taught in the mysteries that, having delayed to comply with this law (or having "refused to create" as hinduism says of the kumaras and christian legend of the archangel michael, i.e, having failed to incarnate in due time, the bodies predestined for them got defiled, hence the original sin of the senseless forms and the punishment of the egos. that which is meant by the rebellious angels being hurled down into hell is simply explained by these pure spirits or egos being imprisoned in bodies of unclean matter, flesh. life is at best a heartless play, a stormy sea to cross, and a heavy burden often too difficult to bear. the greatest philosophers have tried in vain to fathom and f

HP LOVECRAFT A DARK LORE

titan phantasms beyond all spheres of force and matter, space and time. presently wilbur raised his head and began speaking in that strange, resonant fashion which hinted at sound-producing organs unlike the run of mankind's 'mr armitage' he said 'i calc'late i've got to take that book home. they's things in it i've got to try under sarten conditions that i can't git here, en' it 'ud be a mortal sin to let a red-tape rule hold me up. let me take it along, sir, an' i'll swar they wun't nobody know the difference. i dun't need to tell ye i'll take good keer of it. it wan't me that put this dee copy in the shape it is' he stopped as he saw firm denial on the librarian's face, and his own goatish features grew crafty. armitage, half-ready to tell him he might make a copy of what parts he need

HP LOVECRAFT THE PICTURE IN THE HOUSE

uch as i disliked it "what d'ye think o' this- ain't never see the like hereabouts, eh? when i see this i telled eb holt 'that's suthin' ta stir ye up an' make yer blood tickle' when i read in scripter about slayin- like them midianites was slew- i kinder think things, but i ain't got no picter of it. here a body kin see all they is to it- i s'pose 'tis sinful, but ain't we all born an' livin' in sin- thet feller bein' chopped up gives me a tickle every time i look at 'im- i hey ta keep lookin' at 'im- see whar the butcher cut off his feet? thar's his head on thet bench, with one arm side of it, an' t'other arm's on the other side o' the meat block" as the man mumbled on in his shocking ecstasy the expression on his hairy, spectacled face became indescribable, but his voice sank rather tha

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

d her in! she didn't even know her neighbours except to say "hello" but evidently they were very interested in her. and that happened in the 1960s. it's easy enough to see how things were twisted in the unenlightened 17th century. we americans were originally puritans and any unconventional behaviour was taboo. an immoral affair may have seemed "witchy" merely because it was considered a terrible sin. we should remember that we were a bit "different" to begin with, as we left one society, the old world, in order to find a better one, the new world. obviously, people don't leave the society in which they are born unless there is some incompatibility in the first place. put enough of these "different" people together, and something is bound to happen. high-class, wellfed, well-adjusted peopl

INITIATION INTO HERMETICS

the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disciples have found it to be the best and most serviceable system *tetragrammaton literally means the four-letter word. it was a subterfuge to avoid the sin of uttering the sacred name yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work

ISIS UNVEILED

he terms the "flowers of speech" disseminated through these papal dis- courses. let us cull a few of the chosen terms used by this vice-regent of him who said that "whosoever shall say. thou fool, shall be in danger of hdl-fire" they are selected from authentic discourses. those who oppose the pope are "wolves, pharisees, thieves, bars, hypocrites, drop- sical, children of satan, of perdition, of sin and corruption, satellites of satan in human flesh, monsters of hell, demons incarnate, stinking corpses, men issued from the pits of hell, traitors and judases led by the spirit of hell, children of the deepest pits of hell" etc, etc; the whole piously collected and published by don pasquale di fraaciscis, whom gladstone has, with perfect propriety, termed "an accomplished profes- sor of flun

who have not heard this famous name. it is the name of one of the chief pillars of the latin church, the ex-general of the order of the theatins, consultor of the sacred congregation of rites, examiner of bishops, and of the roman clergy, etc, etc, etc. this strikingly characteristic document will remain to astonish future genera- tions by its spirit of unsophisticated demonolatry and unblushing sin- cerity. we translate a fragment verbatim, and by thus helping its circulation hope to merit the blessings of mother church "honoktm and excellent priend" the kiebteat victoiy of satan was gained on that day when he nicceeded in nuk- ing himsdf denied "to demodjtrate the erictcnce of satan, u to re-ettablith one christianity, a

far less blasphemous appears a total rejection of mary as an immaculate goddess, than an idolatrous worship of het accompanied by such practices. in the next chapter we shall present a few illustrations of sorcety, as practised under the patronage of the boman church. digitizecoy google chapter n where bloktcd aiula in mioky duimnce hong like m wes^thklia gammon or omt's toagiie "wv. and bark je. sin; becaiiue dw ia a owid spare for no fanoti, let there be enow: nace bairda of pildi uftm the fatal atake/ flmry vi. v, iv in that famous work of bodin on aoreery* a frightful story u tow about catherine de m^dicis. the author was a learned publiciat who, during twenty years of his life, collected authentic documents from the archives of nearly every important city of prance, to make up a compl

s the church, and this the priesthood, which in the nineteenth century pays 5000 priests to teach the people of the united states the infidelity of science and the infallibility of the bishop of rome! we have already noticed the confession of an eminent prelate that the ehmination of satan from theology would be fatal to the perpetuity of the church. but this b only partially true. the prince sin would be gone, but sin itself would survive. if the devil were annihi- lated, the artidea oj faith and the bibu would remain. in short there would still be a pretended divine revelation, and the necessity for self-assumed inspired interpreters. we must, therefore, consider the authenticity of the bibu itself. we must study its pages, and see if they indeed contain the commands of the deity, or

erly incomprehen- sible to europeans, who shudder at the bare thought of such self-inflicted tortures. but however shielded from control by vulgar and earth-bound spirits, however wide the chasm between a debasing influence and their self-controlled souls, and however well protected by the seven-knotted ma^cal bamboo rod which he receives from the guru, still the fakir lives in the outer world of sin and matter, and it is possible that his soul may be tainted, perchance by the magnetic emanations from profane objects and persons, and thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mysteries and iniceless secrets of initiation, would be impracticable. it would not

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

295 chapter the thirty-second. astro-theosophical system of the rosicrucians the alchemic magisterium. 303 chapter the thirty-third. rosicrucian celestial and terrestrial (means of intercommunication. 317 chapter the thirty-fourth. the pre-adamites. profound cabalistic or rosicrucian speculations. 322 xvi contents chapter the thirty-fifth. page. the adapted rosicrucian contemplation. intrusion of sin. ruins of the old worlds. 337 chapter the thirty-sixth. indian mysterious adoration of forms. the unity of the mythologies found in the buddhistic and mahommedan temples. 346 chapter the thirty-seventh. doctrine and rationale. the embodied children of the elements, both of heathen and of christian periods. 354 chapter the thirty-eighth. robert flood (robertus de fluctibus, the english rosicruc

covered by the jewish cabalists in the points of the letter shin, and by the mediaeval mystics in the three nails of the cross. the gnostics and their remains, ancient and medi val, p. 208. this figure, which is clearly a nail, has also characteristics, which will be remarked in its upper portion, which suggest a likeness to the obelisk, pin, spike, upright, or phallus. the hebrew letter shin, or sin, counts for 300 in the hebraic numeration. each spica, or spike, may be taken to signify 100, or ten tens. we have strong hints here of the origin of the decimal system, which reigns through the universal laws of computation as a natural substratum, basis, or principle. this powerful symbol, also, is full of secret important meanings. it will be remarked as the symbol or figure assigned in the

convicted to the certainty that they must hide, because they were exposed, and that they had themselves broken that original intention regarding them. suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven. that is, the innocent children should come up for salvation, who, though suffering under the mortal liability incurred by all flesh in that first sin (and incident in the first fall, which has empoisoned and cursed all nature, are yet free by the nature of their ungrown possibility, and from their unconsciousness of it. they know not the shame of the condition adult, and therefore they bear not the badge of men, and are not of this world really, but of another world. to recur for a moment to the theory of human sacrifices which once largely

world gladly into the next, until we meet, as. on the other side, jesus, the ruler in very deed, but now felt as the offered, the crucified, the complete and accepted living great sacrifice? may we not in this eucharist partake, not once, but again and again, of that even of that solid which was our atonement, and of that blood which was poured out as the libation to the great earth, profaned by sin, partaking of that reddest (but that most transcendently lucent) sacrament, which is to be the new light of a new world? is not the very name of the intercommunicating high-priest that of the factor of this mystic, glorious, spirit-trodden, invisible bridge? whence do we derive the word pontifex, or pontifex maximns (the great, or the highest, bridge-maker, or builder, elicited in direct trans

cient to fix the heathen appropriation of these crosses (the ancient irish crosses, as that animal can have no possible relation to christianity; whereas, by the tuath-de-danaans, it was accounted sacred, and its maintenance enjoined by the ordinances of the state, as it is still in the zend books, which remain after zoroaster. o brien's round towers of ireland, 1834, p. 359. i apprehend the word sin came to mean lion when the lion was the emblem of the sun at his summer solstice, 136 the rosicrucians. when he was in his glory, and the bull and the man were the signs of the sun at the equinoxes, and the eagle at the winter solstice. anacalypsis, vol. ii. p. 292. figure 23 is an egyptian bas-relief, of which the ex- fig. 23. planation is the following: a is the egyptian eve trampling the dr

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ly ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to mercury. at first sight, the composition of such a table does not seem to be very hard. sumerian nanna and akkadian sin are the moongod, utu or .ama. is the sungod without a hint of doubt. with the rest, however, there are problems. for an estonian, the concept of stars as a heavenly writing. akkadian .i ir .ame or .i ir bur me. sounds quite homely. esarhaddon, a megalomanic assyrian king, said all the stars to be letters in which his name is written (rainer 1995: 9. subsequently, sumer akkad planet main portfo

as a heavenly writing. akkadian .i ir .ame or .i ir bur me. sounds quite homely. esarhaddon, a megalomanic assyrian king, said all the stars to be letters in which his name is written (rainer 1995: 9. subsequently, sumer akkad planet main portfolio of the god in akkadian tradition an anu god of heaven enlil marduk (b l) jupiter main god, god of air and earth enki ea god of waters and wisdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and med

rn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and median king ramataia (672 bc, signs denoting the planets are translated as modern planet names: in the presence of the planets, jupiter, venus, saturn, mercury, mars, sirius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa, nippur, by the gods of sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are n

enus, mercury, saturn, mars; saturn and mercury exchanged places (rochberg 1998: 90. in this article we follow the same arrangement with every planet fs name followed by its number in gossmann fs catalogue, its pronunciation in akkadian, translation and commentaries. in case of planets, the determinatives dingir (d) and mul (mul) can and have been used interchangeably. the moon the moon, akkadian sin (but (w)arhu as a celestial body only) is generally the first planet in texts, and moongod is the personification of wisdom and father of sungod. from the beginning of mesopotamian history till the end of cuneiform cultures he was considered the eldest of the planetary gods, thus his cult proliferated although he never played a great role in mythology. this archetypal place in the pantheon cou

mesopotamian history till the end of cuneiform cultures he was considered the eldest of the planetary gods, thus his cult proliferated although he never played a great role in mythology. this archetypal place in the pantheon could be the reason why in the main parts of mesopotamia there never were alternative moongods (though there were some in the periphery, e.g. among the hittites and aramaic. sin was depicted as a horned bull (qarnu) and a efruit that grows by itself f (enbu .a ina ram ni.u ibbanu; a reference to the belief that the moon regenerates itself after each waning. gamong the astral deities, the moon-god was considered to be the most gentle and reliable, intimately connected with the fertility and fruitfulness of man and beast h (leick 1998: 152.153. and moon fs moving is rea

KETAB E SIYAH

en, are we to bring that all will get their deserved ends and right will triumph over ill" michael in reply spoke thus, with all ears listening to his lies and minds judging, in their greed, if his device should win them what they sought, the favour of the father that favoured me "you are right indeed my brother and your report is wholly just and true but were the charge any less than the heinous sin that soon shall i expound to you i should not have gathered you as i have. this is our brother's most awful sin: he intends, in his ambition most perverse, the overthrow of god himself and to usurp the creator's crown making himself king of all. we cannot allow this august kingdom and its king, benign and right, to suffer such shame as this. this is why i have gathered you to me that we might

hren no more "what proof" he inquired "what proof shall we bring to make firm our prosecution so that with cunning and clever words the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his evil and thus stem its monstrous tide? if we cannot bring proof of his sin then how can we deliver our father from the serpent's tongue? yet what proof is there of his guilt that we can show before our lord whose eyes see all truth and yet now see not this perfidy that has the seed of ruin in its cankered womb. what testimony then shall expound his guilt that all the world may know of it and make him accursed for his crime, driving him ever as a broken exile, 10 once

that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, be merciful upon this, your son; forgive my tongue that speaks such ill. i weep that i must speak these words to you, sullying this most noble spire by the sins and wrong of which they tell. how it sorrows my heart that this kingdom of yours s

amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a gulf of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes

of blindness from your eyes and gaze upon the truth, awful though it is. that the serpent, satan, should think thus and contemplate rebellion against you 15 that is the well-spring of his being is surely crime enough. but he goes amongst his brothers who should do nought but cherish you and, with perverse and unholy speech, seduces them to share his crime and, in thus doing, gives impetus to his sin, translating evil thought unto evil design, making action of foul conspiracy. act swift, my father, else we are undone by the evil of the treacherous one. call him to trial and let us prosecute; there is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does h

KNOWLEDGE LECTURE ONE

collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to osiris, and thereby justified, and the son of god; purified by suffering, strengthened by opposition, regenerate through selfsacrifice. such is the subject of the great egyptian ritual. the 17th chapter of the theban recension consists of a very ancient text with several commentaries, also extremely old, and some prayers, none of which come into t

ransformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient

a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of

mbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tree of peace, and how how he was given a tall flame of fire and a sceptre of cloud, and made a lake of it. the initiate is then brought t

L 002

first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by antithesis``the word of sin is restriction' again``thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect' take this carefully; it seems to imply a theory that if every man and every woman did his and her will--the true will--there would be no clashing``every man and every woman is a star' and each star moves

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

earch within ourselves for thoughts that serve as obstacles, but rather should take the first thing that arises in our hearts and minds from the moment of correcting egoism- 269- awakening, and tie it to the creator. this is how "obstacles" help us return our thoughts to the creator. from this, we see that the worst thing is when we forget about the creator. to the extent that egoism pushes us to sin, it also pushes us to be exceptionally righteous. in both cases, it tears us away from the truth. to the same extent that we can pretend to be righteous before others, so sometimes, without realizing we are deceiving ourselves, we begin to believe that we are truly righteous. rabbi jacob yitzhak of lyublin (hoseh mi lyublin) said "i have more love for sinners who know that they are sinners, th

for a toy, one will have a desire for the spiritual, thus, the egoistic form of desire will be replaced by an altruistic one. it is, therefore, completely incorrect to maintain that kabbalah teaches one to abstain from pleasure. it is just the opposite: according to the laws of kabbalah, a person who denies himself several kinds of pleasure must bring a sacrifice as a kind of a fine to atone the sin of not using everything that the creator awarded to human beings. the goal of creation is precisely to delight the souls with absolute pleasure, and such pleasure may be found only in an altruistic form. kabbalah is given to us so that with its help we can be convinced that it is necessary to change the external form of our pleasure, so that the truth will seem sweet to us, rather than bitter

feels fear. then, it pushes us into all kinds of actions, just to neutralize that feeling. therefore, if a person could feel fear of the creator, one could develop the necessary strength and the desire to work. there are two kinds of fear: the fear of transgressing a commandment, and fear of the creator. the first is a fear that prevents an individual from sinning, otherwise that individual would sin. however, if a person has no fear of sinning because all actions are carried out solely for the sake of the creator, that person will observe all the commandments anyway, not out of fear, but because this is the will of the creator. the fear of transgression (sin) is an egoistic fear, because it is prompted by the concern of doing harm to the self. fearing the creator is considered to be an al

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 clothed themselves into the human bodies that are born into this world. each part garbs itself in a human body as many times as it is necessary for it to correct itself completely. when all the disti

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

(thickness) the measure of will to receive in the creature. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 192 barrier the boundary between this world and the spiritual world. benevolent (good that does good) the creator s attitude toward the creature. bestowal upon the creator reception of pleasure from the creator with the intention of bringing him contentment. breaking (sin of adam ha rishon) the forming of the intention to enjoy the light within the creature itself. clothing (clothed) a process by which one attribute assumes the form of another attribute to perform a certain action through it. corporeality the desire to delight oneself. tikkun (correction) changing the will to receive into a will to bestow. creation of the material world the arrival of the will

in the future. g l o s s a r y 199 restriction (tzimtzum) the restriction of the will to receive from receiving pleasure for self-gratification. revelation of the creator the disclosure of the attribute of bestowal in the will to receive according to the measure of the masach (screen) that is placed over the will to receive. root of the soul the place of the soul in the system of adam ha rishon. sin of adam ha rishon (breaking) the forming of the aim to enjoy the light within the creature itself. sixth sense the soul, the intention to bestow, the masach (screen. all these terms refer to a spiritual kli that receives and senses the upper force according to its measure of equivalence of form with it. soul the will to bestow. spiritual birth acquiring the first intention to bestow (masach) o

LAITMAN M THE KABBALAH EXPERIENCE

also called the holy tongue because it leads to holiness, to the attributes of the creator. now, there still remains the question why, until today, kabbalists were either jews or people who converted to judaism (proselytes. the reason lies in the uniqueness of their souls. the collective soul of adam consists of 600,000 parts, or 600,000 souls, separated by the intensity of their will. before the sin of the first man, every desire was aimed at pleasing the creator; each was a desire to give to the creator. but as a result of the sin of the first man, desires changed from pleasing the creator to pleasing themselves. this is called a fall from a spiritual degree to a corporeal one; from an aim to give to an aim to receive. before the collective soul was broken, all its parts (souls) were con

m that the desires are created, and the vessels in which to perceive the creator. after all, there is nothing more opposite to man than the creator. therefore, ultimately, the creator is sensed only in the opposite sensations to those sensations that we feel toward ourselves. t h e k a b b a l a h e x p e r i e n c e 176 a n a b ru p t c h a i n r e ac t i o n q: please explain the meaning of one sin leads to another. a: one sin leads to another means that one violation leads to another. man receives pleasure from theft, stealing someone else s higher light for himself. damaged vessels start demanding more, consequently, he who receives 100 wishes for 200, he who receives 200 wishes for 400. when we fall to a lower level, it generates overall weakness and leads to further falling. the new

here man behaves according to the nature that he had imprinted in the corporeal heaven and earth. when man keeps their laws as all other animals, but along with that believes in havayah, that is in private providence. by that he is found to be uniting the two in one, and thus brings great contentment to his maker and illumination in all the worlds. now we can understand the three aspects: mitzva, sin and choice. the mitzva is the place of holiness, the sin- the place of the evil side, and the choice, which is neither mitzva nor sin is what holiness and the evil side fight over. when man makes choices that do not fall into holiness, he makes that whole place fall in the hands of the evil side. and when he gets stronger and performs unifications with holiness, he makes the area of the choice

nterpreted the words of our sages- the healer has been given permission to heal- according to that, meaning even though the healing is undoubtedly in the hands of the lord and no human counsel shall move him from his place, still the holy torah tells us that he shall cause him to be thoroughly healed (exodus 21, 19, meaning to tell you that it is a choice, the place of battle between holiness and sin. so we find that we are obliged to take over that choice and turn it over to holiness. and how is it taken over? when we go to see a doctor, and the doctor gives us a remedy that has been tested a thousand times, and when the medicine works and we are cured, we must still believe that without that doctor the lord would still heal us, because the length of our lives has been predetermined, and

are all in the holy palace. i have explained that matter to you several times before, because that issue is an obstacle to many people who have no clear concept of private providence. they want to trust instead of work, and furthermore, they want to eradicate the questions from their faith and receive signs and omens above nature, and for that they are heavily punished. that is because since the sin of the first man, the lord has presented a correction for that sin by uniting havayah and elokim, as i have explained. that is the meaning of the words: in the sweat of thy face shalt thou eat bread (genesis 3, 19. it is natural that what one attains with great efforts, one finds hard to say that it is a gift from the creator. thus, there is room for one to make an effort to completely believe

LAITMAN M THE PATH OF KABBALAH

iritual degrees. t h e pa t h o f k a b b a l a h 22 the first man was created with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them within? the sin of the first man was premeditated. he had to sin, to taste of the tree of knowledge, and mingle with the egoistic desires (vessels of reception) in order to create a complete mixture of the vessels of bestowal and the vessels of reception. only afterwards would there be a gradual correction of the vessels of reception. there seems to be no sin here because it was premeditated by the creator. b

eception) in order to create a complete mixture of the vessels of bestowal and the vessels of reception. only afterwards would there be a gradual correction of the vessels of reception. there seems to be no sin here because it was premeditated by the creator. but in fact, there is still a breach of the rules, whether knowingly or unknowingly. did adam know? no, he did not. did he want to commit a sin? no, he did not. but did he break the law? yes, he did. even corruption in spirituality is no coincidence; everything is always done for one purpose to correct egoism and unite it with altruism. if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man, were not in every egoistic desire, egoism would have been incorrigible and spiritual ascent made impossib

id he break the law? yes, he did. even corruption in spirituality is no coincidence; everything is always done for one purpose to correct egoism and unite it with altruism. if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man, were not in every egoistic desire, egoism would have been incorrigible and spiritual ascent made impossible. thus, the first man s sin was a necessity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens our egoism, our will to receive, yet cannot penetrate this egoism. this is how we are awakened to spirituality. to further awaken us, not necessarily to spirituality, but to any personal achievement, a part of the surrounding light must (seemingly) be inside us. for that purpose, th

an must gradually overpower each of the lines and unite them. this process consists of the sufpa r t o n e: t h e b e g i n n i n g 23 fering of the left line, the ability to cope with it through the forces of the right line, and the reception of the light of the creator in the middle. there is a certain duality here. from the creator s perspective, everything is clear and foreseen, including the sin of the first man and its detailed process of correction. everything has its place and time. in fact, everything is already at the end of correction. but for us, it is all a secret. man has yet to discover the rules governing the hidden. we must move ahead with faith above reason, with the unknown pressing and encouraging us to strain to find the creator and maintain constant contact with him o

n pleasant situations, which normally corrupt even more. to suffer from your egoism means to hate it, while clearly seeing that it is in you. hatred serves to keep us away from the source of the agony. that, in turn, serves to build the right frame of mind for progress and a desire to approach the creator. we finally come to a state where we realize that we will not be able to resist committing a sin, even if we know about it in advance. yet we still want it, or when we see it coming, we do nothing to distance ourselves from it, but simply stand and wait. all this belongs to the part of correction. there is nothing that we can do by ourselves. all we can and should do is learn from every obstacle and failure along the way. even if we sometimes think that we have overcome some situation, it

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

s own, then indeed would there be, right in the heart of humanity, such a brotherhood as would bring the completion of the h.t. almost within range of our earthly vision. such a standard of fidelity amongst m.m. fs would in time lead humanity to so high a level of goodwill that not only would men cease from injuring one another, but even inaction in a deed of mercy would become action in a deadly sin. this, and nothing else, is the true meaning of the f c p c of f c, to uphold which the m.m. is pledged. it is no light matter to enter the first portal and become a freemason; it is an even more serious undertaking to take the o c of a m.m. and swear to be faithful unto death. let every m.m. ponder this well and re-affirm to himself, by all that he holds sacred, his determination, in all case

privilege which has been conferred upon us, and it involves a correspondingly weighty responsibility. none of us; i am sure, would intentionally use our power wrongly; there is no danger of that; but there is the possibility that through ignorance we may fail to make sufficient use of these new talents of ours. we were told long ago that ginaction in a deed of mercy may become action in a deadly sin h. since the great ones have entrusted us with powers so portentous it behoves us to try to understand them fully, to study their working, so that we may learn how to use them to the best advantage, how to do with them what our masters intend us to do. 811. a second point is that, having received a great accession of strength from our connection with the angel, we must keep a doubly careful wa

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

ns out, is being able to consume cookies without the milk that should invariably (according to our cultural tradition) accompany such consumption. the camera fades from the commercial s protagonist as flaming letters proclaim the message, got milk? viewers are then advised to go out and stock up while they still have the chance! see also humor for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. ahriman ahriman (or angra mainyu) is the zoroastrian satan, and the prototype of satan for the judeo- christian-islamic family of religions. the central theme of zoroaster s religious vision is the cosmic struggle between the god of light, ahura mazda( wise lord) an

arlier philosophers who had asserted that angels were constituted from a subtle material substance. in spite of their incorporeal nature, angels can sometimes assume bodies, since the scriptural account of abraham s entertaining angels makes this plain. at the time, it was generally recognized by the church that the angels were impeccable. their state of perfection is such that they are unable to sin as men and women do. aquinas held that lucifer, like all the angels, was created in a state of grace. nevertheless, he exercised the free will with which all angels are endowed in a wrong direction. otherwise he could not have sinned since, according to aquinas, angels achieve everlasting bliss the instant they do one meritorious act, and thereafter they are so close to god that it is impossib

ted in a state of grace. nevertheless, he exercised the free will with which all angels are endowed in a wrong direction. otherwise he could not have sinned since, according to aquinas, angels achieve everlasting bliss the instant they do one meritorious act, and thereafter they are so close to god that it is impossible for them to turn away from him. hence, the angels who did not rebel can never sin. in some places, aquinas expressed pity for the 14 aquino, michael a. demons who, though many were originally not so bad, had become hardened in their evil. for example, in summa theologica he says, and it must be said that there is sorrow in them; because sorrow, as denoting a simple act of will, is nothing else than the resistance of the will to what is, or what is not. now it is evident tha

lliam rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.masterpieces ofworld philosophy. new york: harpercollins, 1990. maritan, jacques. the sin of the angel. an essay on a re-interpretation of some thomistic positions. westminster,maryland: newman press, 1959. pegis, anton c. basic writings of saint thomas aquinas. new york: random house, 1945. tugwell, simon. human immortality and the redemption of death. london: darton, longman and todd, 1990. aquino, michael a. michael aquino (b. october 16, 1946, founder of the temple of set, was

ouraging vanity. he is mentioned by name in the book of leviticus, where he appears to have been some sort of a desert creature to whom the ancient israelites dedicated their scapegoats containing the sins of the nation: aaron shall cast lots upon the two goats, one lot for the lord and the other lot for azazel.and aaron shall present the goat on which the lot fell for the lord, and offer it as a sin offering; but the goat on which the lot fell for azazel shall be presented alive before the lord to make atonement over it, that it may be sent away into the wilderness to azazel (16:8 10. the early israelites had no purely evil, demonic beings. it was only later, after the hebrews encountered the zoroastrian religion, that they developed an evil antigod opposed to yahweh. looking back on the

LIBER ALEPH

ainst thee in the sign of the enterer, o son of my bowels, for with all my magical might i will that thou fight manfully and labour with diligence (with sword and trowel; say i) in this work. for this is the first and last of all, that thou bid every man do what he will, in accord with his own true nature. therefore also blast thou that lie that man is of a fallen and evil nature. for the word of sin is restriction, the doubt of his own godhead, the suppression of, which is the blasphemy against, his own holy spirit. saith not the book of the law that. it is a lie, this folly against self? therefore to every man, in every circumstance, say thou: do what thou wilt; and teach him, if he yet waver, how to discover his true nature, earnestly and with ardour, even as i have striven to each thee

neth at a kiss, and suffereth death and hell in the ekstacy of her body. and this is her art, and it is of nuit our lady, for it is the drama of commemoration of the whole mystery of by-coming. r the book of wisdom or folly 123 dr de periculo iocorum amoris (of the peril of the sports of love) et be thou heedful, o my son, for this art is set upon a razor.s edge. in our blood is this great pox of sin, whose word is restriction, as inheritance of our sires that served he slave-gods. thou must be free in the law of thelema, perfectly one with thy true self, singly and wholly bound in hy true will, before thou durst (in prudence) invoke the name of choronzon, even for thy good sport and phantasy. it is but to pretend, thou sayst; and that is sooth; yet thou must make pretence so well as to de

not to thee only, but to all that are. n the book of wisdom or folly 139 eq de inferno servorum (of the hell of the slaves) ow, o my son, having understood the heaven that is within thee, according to thy will, learn this concerning the hell of the slaves of the slave- gods, that it is a true place of torment. for they, restricting themselves, and being divided in will, are indeed the servants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity, and, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of lo

ein indeed all health and sanity have consistency. verily, it is the art of life to develop each organ of body and mind, or, as i may say, each weapon of the will to its perfection, neither distorting any use, nor suffering the will of one part to tyrannize over that of another. and this doctrine (be it accursed) that pain and repression are wholesome and profitable in themselves is a lie born of sin and of ignorance, the false vision of the universe and of its laws that is the basis of the averse formula of the slain god. it is true that on occassion one limb must be sacrificed to save the whole body, as when one cutteth away one hand that is bitten by a viper, or as when a man giveth his life to save his city. but this is a right and natural subordination of the superficial and particula

low me herein, or seek to follow me, for he hath his own proper orbit. o my son, err not by generalisation and conformity, for this is the very idleness, and breedeth ideals and standards that are death. t liber aleph vel cxi 186 zd de prudentia artis docendi (of prudence in the art of teaching) evertheless, this one affliction shall touch nigh all that come to thee, and that is this great pox of sin, that is our bane inherited of the on of slain gods. look then first of all, when any postulant boweth before thee, whether there be not conflict and restriction in his mind, and in his will. if he deem good and evil to be absolute, instead of as relative to the health of this body, or the weal of the society of which he is a member, or what not, as it may be, instruct him. or, if he will say

LIBER CCXLII AHA

e and vein, the light yet holds its choral course, filling my frame with fiery force like god.s. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period aha! 31 unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a

LIBER CHANOKH

the waters, the king of the hosts of the sea. the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonusahi- toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of sin: making men drunken which are empty: behold the promise of god, and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation;15 for i am the servant of the same your god, the true worshipper of the highest. the angle of d of e in the tablet of e. the prince of the chariot of earth. liber lxxxiv 33 the fourteenth key noroni bajihie pasahasa oi

LIBER CLXV A MASTER OF THE TEMPLE

helema, of which he had heard nothing at that time. it reads as follows: man is bound by but one law. if he breaks a part of it, he hurts no one but himself. while he lives in unity with it, he is god. while he does not live in unity with it he is man. while he lives in unity with it he becomes the law. to realise the law and live it is the great work. to break the law after he has realized it is sin. to endeavour to bring all to the knowledge of the law, is to keep the law. seek ye the law that ye may be free. wisdom, love and power, these three are one. that these should be one is the law. liber clxv 137 by finding the point from which these three become equal, and there remaining, by this means only, can the law be known. if ye know this, ye know all. if ye know not this, ye know less t

LIBER CXCVII STORY OF SIR PALAMEDES

e paynim knights may rest in the black bliss they struggle to. but from the earth fs full-flowered breast liber cxcvii 62 brake the blind roar of earthquake through, tearing the belly of its mother, engulphing all that heathen crew, that cried and cursed on one another. aghast he standeth, palamede! for twinned with earthquake laughs her brother the questing beast. as goddes reed sweats blood for sin, so now the heart of the good knight begins to bleed. of all the ruinous shafts that dart within his liver, this hath plied the most intolerable smart .by goddes wounds. the good knight cried .what is this quest, grown daily dafter, where nothing.nothing.may abide? westward. they fly, but rolling after echoes the beast fs unsatisfied and inextinguishable laughter! 63 xxvii sir palamede goes ac

of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, surely there stole a subtle madness into their veins, more strong than death: for all the roots of sin and sadness were plucked. as a flower perisheth, so all sin died. and in that place all they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass liber cxcvii 98 to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god him

LIBER DCCCLX JOHN ST

every phenomenon as a particular dealing of god with my soul. the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 3. if others are to read this, i should like them to see that elaborate codes of morality have nothing to do with my system. no question of sin and grace ever enters it. john st. john 67 if a chemist wants to prepare copper sulphate from its oxide, he does not hesitate on the ground that sulphuric acid, thrown in the eyes, hurts people. so i use the moral drug which will produce the desired result, whether that drug be what people commonly call poison or no. in short, i act like a sensible man; and i think i deserve every credit for i

LIBER DCCCXI ENERGIZED ENTHUSIASM

me twenty miles daily through hilly forest. the actual amount of mss. written at this time is astounding; their variety is even more so; of their excellence i will not speak. here is a rough list from memory; it is far from exhaustive (1) some dozen books of a a instruction, including gliber astarte, h and the temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand words. i think this phenomenon is unique in the history of literature. i may further refer to my second journ

LIBER DOMINI

flesh. 20. lust after all things of the earth, each in its due course. all has been given so that you might rejoice in your freedom from all that binds the others, pay them no heed, they understand nothing. comment: those who see certain enjoyments as being sinful are truly deluded. the fruits of the earth are ours by right, there is no god who says thou shalt not. those who are bound up in this sin-mentality are neurotic slaves of the whims of others- the satanist is free from these shackles. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. comment: heaven and hell were created by men to control the actions of others by giving them either false hope or fear- emotions which have no power over the follower o

LIBER LIBRAE

ritual is as much action as word; it is will. svb figvra xxx 3 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore

, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward expression of thy thought, and therefore hath it been said that gthe thought of foolishness is sin. h thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, that cross from whose centre the creative word issued in the birth of the dawning universe. 19. be thou therefore prompt and active as

LIBER LXVII THE SWORD OF SONG

nce, some whither? and67 i think we easier understand where schelling (to the buddha leading) calls real not-self. in any case there is not, there can never be a soul, or sword or armour needing, incapable in time or space or to inflict or suffer. we i think are gradually weeding the soil of dualism. pheugh! drop to the common christian.s view! this is my point; the world lies bleeding (result of sin).i do not care; i will admit you anywhere! i take your premises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. free will. herbert spencer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d.icare. i have pity: had christ any? the sheep and the goats. 500 505

et cum ista frons detegitur tunc excitantur domini judiciorum, contra illos qui non erubescunt in operibus suis .498. h c frons ruborem habet roseum. sed illo tempore, cum frons senioris erga hanc frontem detegitur, h c apparet alba ut nix .499. et illa hora vocatur tempus beneplaciti pro omnibus .500. in libro dissertationis schol raf jebha senis dicitur: frons est receptaculum frontis senioris. sin minus, litera cheth inter duas reliquas interponitur, juxta illud (num. xxiv. 17) jmw et confringet angulos moab .501. et alibi diximus, quod etiam vocatur hxn, literis vicinis permutatis: id est, superatio .502. mult autem sunt superationes: ita ut superatio alia elevata sit in locum alium& ali dentur superationes qu extenduntur in totum corpus .503. die sabbathi autem tempore precum pomeridi

his confinement no long time; the burning of the asylum with its in-mates was one of the most terrible events of the war of 1870. so died one of the most talented englishmen of his century, a man who for wide knowledge of men and things was truly to be envied, yet one who sold his birthright for a mess of beastlier pottage than ever esau guzzled, who sold soul and body to satan for sheer love of sin, whose mere lust of perversion is so intense that it seems to absorb every other emotion and interest. never since god woke light from chaos has such a tragedy been un-rolled before men, step after step toward the lake of fire! at his house all his writings were seized, and, it is believed, destroyed. the single most fortunate exception is that of a superbly jewelled writing-case, now in the p

uence, which agrees with their chronological order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy waters of mere sensualism; the pace quickens, he grows fierce in the mysteries of sapphism and the cult of venus aversa with women; later of the same forms of vice with men, all mingled with wild talk of religious dogma and a general exaltation of priapism at the expense, in particular, of christianity, in which religion, however, he is undoubtedly a belie

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

LIBER MMM

able than any power over the external universe. metamorphosis is an exercise in willed restructuring of the mind. all attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to cultivate any virtue like spontaneity, joy, pious 16 pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impotence in the process. religions are founded on the fallacy that one can or ought to have one without the other. high magic recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour; rather it seeks to achieve any arbitrary perceptual perspective at will. any state of mind might arbitrarily be chosen as an objective for transmutation, but there i

LIBER TURRIS

t him not then attempt the second until he be well satisfied of his mastery over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions a

LIBER V VEL REGULI

set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastard of a whore and a brute, begotten in shamefullest sin and born in most blasphemous bliss. this

that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase .the word of sin is restriction: seek therefore righteousness, enquiring into iniquity, and fortify thyself to overcome it (c) ordo templi orientis key entry, layout and endnotes by frater t.s. last revised 17.07.2004 e.v. the ritual of the mark of the beast 21 transcriber.s notes. this ritual was first published in appendix vi of magick in theory and practice (hereafter cited as mtp; it was written in 1921 at

LOGOMACHY OF ZOS

ness (body and ego) are phenomena that occur, not as casually connective but as conjunctional all the time (in some indirect manner. philosophy should awaken to the fact that science itself works on philosophical presuppositions but is itself no better off with its 2. 9% e..1( x..1..1 2 e' 5 ]7 the flesh inherits all things. the last act man will forego is his sadism. human inventiveness: ego and sin. all virtues are expendable and dissipate easily, whereas evil is ever near and plethoric. the beginning of wisdom "wouldst thou be virtuous? then search out thine own evil (epictetus [footnote: stoic philosopher ca. 60.110 a.d] thence the stoic diverts his own evil to combat other evil. yes, and cast his bread upon the waters, without thought of return: what hurt shall accrue? virtue by steal

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

uing into a woman s 60s, 70s, 80s, and so on in short, for life. as an experiment, ask any woman who has suffered from severe hot flashes if this biological condition was put into women through id. you are very likely to hear that if hot flashes are due to id, the designer made a bad (and cruel) mistake. the bible does have an account of why women suffer in childbirth this is punishment for eve s sin. but god said nothing about hot flashes! in fact, no one was saying much about hot flashes until relatively recently, and for a good reason: in the past, few women lived much beyond menopause. if, for example, we consider that average life expectancy in ancient rome was 25 years, it is clear that postmenopausal hot flashes were not then, or earlier, a widespread health complaint. although no e

c theory, and one that is simultaneously ruthlessly amoral and that worships progress [one notices here an internal contradiction regarding progress] in his book defeating darwinism by opening minds, phillip e. johnson [law professor at the university of california berkeley] insists that darwinism is antithetical to christianity because it teaches that human beings did not fall from perfection to sin but evolved from savagery to civilization. the vision of progress he asserts, and even the language of savagery and civilization he uses, originate directly from the 19th century evolutionary concept that darwin s mechanistic theory opposed and refuted. far from acting as a cornerstone of a modernist materialist philosophy, as johnson supposes, darwinian evolution has, over the years, steadily

MACNULTY W KIRK KABBALAH AND FREEMASONRY

material. we will examine this concept in more detail when we put these symbols on the tree. before we do that we must consider the middle chamber. that is the place where fellow crafts received their wages (note 60. this is presented as a cheerful idea in masonic workings, but we may consider it more broadly. one only need remember what the volume of the sacred law has to say about the "wages of sin" to realize that a place within one's self where wages are paid is a concept which should cause serious thought. two other objects are to be found in the middle chamber. the first is the perfect ashlar. for the experienced craftsman to try, and adjust, his jewels on";63 the second is a representation of the name of deity, often represented by the letter "g."64 we will speak of both later. figu

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

name, and was mourned with elaborate ceremonies. the manner of his death is unknown, but some of the accusations made against ishtar by izdubar (nimrod) would indicate that she, indirectly at least, had contributed to his demise. the resurrection of tammuz was the occasion of great rejoicing, at which time he was hailed as a "redeemer" of his people. with outspread wings, ishtar, the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "the place of no return" it is without light; the nourishment of those who dwell therein is dust and their food is mud. over the bolts on the door of the house of irkalla is scattered dust, and the keepers of the house are covered with feathers like birds. ishtar demands th

king the mixtures and establishing the generations, and all things were multiplied according to their kind. he who through the error of attachment loves his body, abides wandering in darkness, sensible and suffering the things of death, but he who realizes that the body is but the tomb of his soul, rises to immortality" then hermes desired to know why men should be deprived of immortality for the sin of ignorance alone. the great dragon answered, to the ignorant the body is supreme and they are incapable of realizing the immortality that is within them. knowing only the body which is subject to death, they believe in death because they worship that substance which is the cause and reality of death" then hermes asked how the righteous and wise pass to god, to which poimandres replied "that

is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, the sound emitted has no counterpart in any known musical scale. this tonal value may have formed part of that combination of circumstances

godfrey higgins states "this constellation was called the 'lamb of god' he was also called the 'savior' and was said to save mankind from their sins. he was always honored with the appellation of 'dominus' or 'lord' he was called the 'lamb of god which taketh away the sins of the world' the devotees addressing him in their litany, constantly repeated the words 'o lamb of god, that taketh away the sin of the world, have mercy upon us. grant us thy peace' therefore, the lamb of god is a title given to the sun, who is said to be reborn every year in the northern hemisphere in the sign of the ram, although, due to the existing discrepancy between the signs of the zodiac and the actual star groups, it actually rises in the sign of pisces. the summer solstice is regarded as occurring in cancer (

jesus christ, son of god, savior, and cross; or as st. augustine expresses it 'if you join together the initial letters of the five greek words, hso v cristov qeou ui s swt r, which mean jesus christ, son of god, savior, they will make icqus, fish, in which word christ is mystically understood, because he was able to live in the abyss of this mortality as in the depth of waters, that is, without sin (monumental christianity) many christians observe friday, which is sacred to the virgin (venus, upon which day they shall eat fish and not meat. the sign of the fish was one of the earliest symbols of christianity; and when drawn upon the sand, it informed one christian that another of the same faith was near. aquarius is called the sign of the water bearer, or the man with a jug of water on h

MASTERING WITCHCRAFT

e thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, turned in the opposite direction and increasingly devoted themselves to the pursuit of hideous delights and necromantic pastimes besides which gilles de rais' antics are said to pall into insignificance. and they [the giants] began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. then the earth laid accusation against the lawless ones] book of enoch, ibid- legend has it that the watchers, in despair at the evil that had been unleashed upon the world by their hand, took counsel among themselves and wielded their power to cast down the lands wherein the nephelim dwe

orded by caesar, rather than of secret witch covens. the whole concept of guilt, scapegoats, and atonement is totally absent from witchcraft. the only rituals nowadays containing elements of sacrifice are those of cakes and wine and various libations thereof. the occasional use of minute amounts of blood in certain operations is by no means seen as a method of deity appeasement or atonement for a sin, but solely as a means for conveying a certain type of magical energy held to be resident in the blood (many present-day witches who are often of an extremely nonviolent nature even draw the line at using a few drops of blood, preferring to use that old magical substitute, the white of an egg) traditionally, there may be as many as three leaders to a coven, again recalling dion fortune's dictu

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of god; and by the name yiai, which solomon having named and book one page 29 invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air. by these, then, and by all the other names of god almighty, holy, living, and true, we powerfully command ye, ye who by your own sin have been cast down from the empyreal heaven, and from before his throne; by him who hath cast ye down unto the most profound of the abysses of hell, we command ye boldly and resolutely; and by that terrible day of the sovereign judgment of god, on which all the dry bones in the earth will arise to hear and listen unto the word of god with their body, and will present themselves before the fac

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

may appear upon me in thy presence. after this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we shall speak hereafter. hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil. each day shalt thou recite the following prayer, at least once in the morning, twice about noon, thrice in the afternoon, four times in the evening, and five times before lying down to sleep; this shalt thou do on the three ensuing days: book two page 87 the prayer. herachio, asac, asacro, bedrimulael, tilath, arabonas, ierahlem, ideodoc

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and

MEANING OF MASONRY

w, unless as the result of his own effort the hearer has become personally aware of an inward substantial growth ripening to harvest within him from the ground of his own being and fertilized by supersensual nourishment falling like the gentle rain from heaven upon his ardent and aspiring soul. again, it may seem instructive to know that the great ritual of the third degree signifies a death unto sin and self and a new birth unto righteousness, but how will the information profit those who nevertheless mean to go on living the old manner of life, which at every moment negates all that ritual implies? the ancient mysteries, then, involved much more than a merely notional philosophy. they required also a philosophic method of living--or rather of dying. for as socrates said (in plato's phoed

o-day. the names given to those who had qualified in those rites were respectively catechumens, leiturgoi, and priests or presbyters; which in turn are identifiable with our entered apprentices, fellow crafts and master masons. their first degree was that of a rebirth and purification of the heart; their second related to the illumination of the intelligence; and their third to a total death unto sin and a new birth unto righteousness, i n which the candidate died with christ on the cross, as with us he is made to imitate the death of hiram, and was raised to that higher order of life which is mastership. when christianity became a state-religion and the church a world-power, the materialization of its doctrine proceeded apace and has only increased with the centuries. instead of becoming

MICHAEL FORD WITCHMOON

have courage to take from my own super abundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs- amen -austin osman spare, anathema of zos- the sermon to the hypocrites of all the possibilities in the astral plane, the legendary witches sabbat is the most enshadowed. many descriptions of the sabbat are based on dreams and sight, more often the people who give details of the sabbat are sorcerers who make careful record of the events. austin osman spare made signi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

olympians, theelect, asuras, the illies, fomorians, the necromancers, rayless ones, bent ones, thedogons, dagons, the ana, amaraka, nagas, the rakshasas, dragon kings, naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the nephilim were a malign presence and insists thattheir leaders committed a great sin by interfering with the evolution of humankind: and the great dragon was cast down, the old serpent, he that is called the devil and satan,the deceiver of the whole world, he was cast down to earth and his angels were cast downwith him (revelation) and it came to pass, when men began to multiply on the face of the earth, and daughterswere born unto them, that the sons of god saw the daughters

le natural and nature loving inhabitants of the earth.their common rationale was the same as john miltons fictional archangelic renegade,lucifer: better to reign in hell, than serve in heaven (paradise lost)one of the ways in which they sought to accomplish their goal involved biogeneticinterference with and alteration of the indigenous earth inhabitants. such a practicewas known to be a cardinal sin, and so, originally, normal sexual intercourse wasattempted with unsatisfactory results: and it came to pass, when men began to multiply on the face of the earth, and daughterswere born unto them, that the sons of god saw the daughters of men that they were fair; andthey took them wives of all that they chose (genesis 6-8) and the daughters of cain with whom the angels had companied conceived

his edict the nephilim disregarded.and they knew that there would be a penalty for their heinous actions. in the book ofenoch, we read of the nephilim leader (called samjaza, anzal, belial, enlil, etc.)speaking of the deed to his 200 brethren: and then samjaza, who was their leader, said unto them: i fear ye will not indeed agree to dothis deed and i alone shall have to pay the penalty of a great sin.old world disorder16atlantis, alien visitation, and genetic manipulation individuals were selected from various tribes and lured to atlantis, perhaps under thepretext of being chosen and specially favored. as part of other nefarious stratagems,we find that large sections of certain tribes were lured and corralled in atlantis. it may be noted that though it is now common, it is not normal for m

en. the algonkian indians relate:long ago, two powerful manitous felt themselves insulted by the hero wisaka. this put theminto a fearful passion and intending to kill their enemy, they raged and roared over theearth, which heaved and shook under their angry steps. from the norse edda, we read:then saw she wade in heavy streams, men foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each others blood.hard is the world, sensual sin grows huge. these are the sword-ages, axe-ages, shields arecleft in twain, storm-ages, murder-ages- till the world falls dead. the norse legends tell of the great winters of wind, sword, and wolf whichdescended upon the earth: the second winter is called the winter of the sword. those of mankind lef

gods is recorded in the bible. v eiled references to it include the term,first born. this euphemism turns up in the old testament. we read of jehovah, forinstance, striking down the first born of the pharaoh for moses. later, in the newtestament, herod goes after the first born of the so-called israelites in his search forthe christ child. few ask what is productive in attacking those without any sin, whenthe resources would be better used striking at the actual enemy. little in theologicalatlantis, alien visitation, and genetic manipulation47 the world falls dead texts will make sense until that which is literal is distinguished from what is not, whenprimary usages of a word, phrase, or term are distinguished from secondary or tertiaryusages. first born relates to the original progeny of

MICHAEL WYNN THE SOUL TRAVELERS

tes the arrival of europeans to north america. in the african myth from the mande people of mali, an evil god named pemba fell from heaven, and was barred from returning because he stole male seeds from god. pemba spread tainted seeds, borne from incest upon the ground. faro, his righteous twin brother that dwelled in heaven and took the form of a fish, was forced to sacrifice himself for pemba s sin. his body was cut into 60 pieces, and the pieces formed trees when spread across the earth. trees are, according the mande people, symbols of resurrection. the most high god brought faro back to life, and sent him to earth in human form aboard an ark. the ark, which landed on mount kouroula, was of coarse loaded with a small group of humans and 2 of every animal. the incas of peru tell the sto

ter coming to grips with the existence of the illuminati, together with their firm belief in the occult, i became a believer in the power of magic. but i was afraid. i was afraid of opening portals to beings in other dimensions right next to my dirty-clothes hamper, i was afraid of dealing with alien beings when i can hardly navigate dealings with my own race, and i was afraid of adding even more sin to the copious globs i was already holding on to. i know who i am, i m weak and pathetic, and to sum it all up, i was afraid of going "darth vader" despite all this, i started doing rituals derived from the order of the golden dawn and have been practicing for some time. all roads lead to whackyland [3.2] until now i ve have resisted an urge many authors fail to resist, inundating their books

is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, the sound emitted has no counterpart in any known musical scale. this tonal value may have formed part of that combination of circumstances

MORALS AND DOGMA

that he was caught up into paradise, and heard ineffable words, which it is not possible for a man to utter" and nowhere is the antagonism and conflict between the spirit and body more frequently and forcibly insisted on than in the writings of this apostle, nowhere the divine nature of the soul more strongly asserted "with the mind" he says "i serve the law of god; but with the flesh the law of sin. as many as are led by the spirit of god, are the sons of god. the earnest expectation of the created waits for the manifestation of the sons of god. the created shall be delivered from the bondage of corruption, of the flesh liable to decay, into the glorious liberty of the children of god* two forms of government are favorable to the prevalence of falsehood and deceit. under a despotism, men

the issue of the souls of the father and the mother. let us not smile, therefore, at the ideas of the ancients, until we have a better belief; but accept their symbols as meaning that the soul is of a divine nature, originating in a sphere nearer the deity, and returning to that when freed from the enthrallment of the body; and that it can only return there when purified of all the sordidness and sin which have, as it were, become part of its substance, by its connection with the body. it is not strange that, thousands of years ago, men worshipped the sun, and that to-day that worship continues among the parsees. originally they looked beyond the orb to the invisible god, of whom the sun's light, seemingly identical with generation and life, was the manifestation and outflowing. long befor

omfit him, neither report it to disparage him, neither delight to remember it to lessen him, or to set thyself above him; nor ever praise thyself or dispraise any man else, unless some sufficient worthy end do hallow it. remember that we usually disparage others upon slight grounds and little instances; and if a man be highly commended, we think him sufficiently lessened, if we can but charge one sin of folly or inferiority in his account. we should either be more severe to ourselves, or less so to others, and consider that whatsoever good any one can think or say of us, we can tell him of many unworthy and foolish and perhaps worse actions of ours, any one of which, done by another, would be enough, with _us, to destroy his reputation. if we think the people wise and sagacious, and just a

t; and in the eye of heaven, a long life of beneficence in one man may have cost less effort, and may indicate less virtue and less sacrifice of interest, than a few rare hidden acts of kindness wrung by duty out of the reluctant and unsympathizing nature of the other. there may be more real merit, more self-sacrificing effort, more of the noblest elements of moral grandeur, in a life of failure, sin, and shame, than in a career, to our eyes, of stainless integrity. when we condemn or pity the fallen, how do we know that, tempted like him, we should not have fallen like him, as soon, and perhaps with less resistance? how can we know what _we_ should do if we were out of employment, famine crouching, gaunt, and hungry, on our fireless hearth, and our children wailing for bread _we fall not

o walk proudly in the sunshine of immaculate fame, if they had been tried and tempted like the poor outcast. we do not know even the _outside_ life of men. we are not competent to pronounce even on their _deeds. we do not know half the acts of wickedness or virtue, even of our most immediate fellows. we cannot say, with certainty, even of our nearest friend, that he has not committed a particular sin, and broken a particular commandment. let each man ask his own heart! of how many of our best and of our worst acts and qualities are our most intimate associates utterly unconscious! how many virtues does not the world give us credit for, that we do not possess; or vices condemn us for, of which we are not the slaves! it is but a small portion of our evil deeds and thoughts that ever comes to

MOTTA MARCELO THE COMMENTARIES OF AL

ations, and particularly for the 'black lodge; is 'the die hards' the hermit is a gnani orraja yogi. he gives only of his light unto men. those who understand what this means are either hermits or on their way to become hermits. those who do not understand what it means are better off without further information. should they seek it, however, let them study libri 156, 370 and 418. 41. the word of sin is restriction. 0 man! refuse not thy wife, if she will! 0 lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad

n is restriction. 0 man! refuse not thy wife, if she will! 0 lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity [inserted footnote* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught 'the wages of sin is death; for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's etymological dictionary) is connected with root "es, to be. this th

e* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught 'the wages of sin is death; for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's etymological dictionary) is connected with root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental idea of wrong is the static as opposed to the dynamic conception of the universe. this explanation is not only in harmony with the general teaching of the book of the law, but shows how profoundly the author understands himself] the remainder of the paragraph takes a particular case as an example. there shall be no

the health of any person will depend upon the freedom of that function. see liber ci "de lege libellum, cap. iv, in equinox iii, 1. also, the following chapters of liber aleph: 3-6, 17, 18,20,22,24- 34, 44-46, 57-65, 85, 88, 95-98, 104, 105, 111, 112, 140, 142-144. there is a technical aspect to the above verse which may be of importance to a certain type of aspirant of either sex. in one sense, sin is but the babylonian moon-god, who is represented on seal- cylinders as an old man with flowing beard. the crescent moon was his symbol. this conception is totally hostile to ours. to us, the moon is a feminine symbol. further, our hermit of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslaveme

lowing beard. the crescent moon was his symbol. this conception is totally hostile to ours. to us, the moon is a feminine symbol. further, our hermit of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslavement by the babylonians, jehovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual's concept of maleness: harsh, violent, revengeful, merciless. there are no equilibrating qualities. it is geburah at its worst. it must come as a surprise to those who do not know their qabalah that this image of the male is incomplete. as a matter of fact, geburah is female. it is chesed mercy which is male. the qualities that homosexuals attribute to masc

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hey removed them from the face of the earth, and sent them down to hades to share the fate of their predecessors. we now come to the men of the iron age. the earth, no longer teeming with fruitfulness, only yielded her increase after much toil and labour. the goddess of justice having abandoned mankind, no influence remained sufficiently powerful to preserve them from every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let loose the water-courses from above, and drowned every [24]individual of this evil race, except deucalion and pyrrha. the theory of hesiod,[8] the oldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love f

he laid in person; nor was any enterprise ever undertaken, without inquiring at this sacred fane as to its probable success. but that which brought apollo more closely home to the hearts of the people, and raised the whole moral tone of the greek nation, was the belief, gradually developed with the intelligence of the people, that he was the god who accepted repentance as an page 80 atonement for sin, who pardoned the contrite sinner, and who acted as the special protector of those, who, like orestes, had committed a crime, which required long years of expiation. apollo is represented by the poets as being eternally young; his countenance, glowing with joyous life, is the embodiment of immortal beauty; his eyes are of a deep [74]blue; his forehead low, but broad and intellectual; his hair

acred treasure being abstracted, numa caused eleven more to be made exactly like it, which were then given into the care of the salii. the assistance and protection of the god of war was always solemnly invoked before the departure of a roman army for the field of battle, and any reverses of fortune were invariably ascribed to his anger, which was accordingly propitiated by means of extraordinary sin-offerings and prayers. in rome a field, called the campus martius, was dedicated to mars. it was a large, open space, in which armies were collected page 127 and reviewed, general assemblies of [116]the people held, and the young nobility trained to martial exercises. the most celebrated and magnificent of the numerous temples built by the romans in honour of this deity was the one erected by

red mother. page 156 these divinities were also called eumenides, which signifies the "well-meaning" or "soothed goddesses" this appellation was given to them because they were so feared and dreaded that people dared not call them by their proper title, and hoped by this means to propitiate their wrath. in later times the furies came to be regarded as salutary agencies, who, by severely punishing sin, upheld the cause of morality and social order, and thus contributed to the welfare of mankind. they now lose their awe-inspiring aspect, and are represented, more especially in athens, as earnest maidens, dressed, like artemis, in short tunics suitable for the chase, but still retaining, in their hands, the wand of office in the form of a snake. their sacrifices consisted of black sheep and a

shes crime, deprives the worthless of page 158 undeserved good fortune, humiliates the proud and overbearing, and visits all evil on the wrong-doer; thus maintaining that proper balance of things, which the greeks recognized as a necessary condition of all civilized life. but though nemesis, in her original character, was the distributor of rewards as well as punishments, the world was so full of sin, that she found but little occupation in her first capacity, and hence became finally regarded as the avenging goddess only. we have seen a striking instance of the manner in which this divinity punishes the proud and arrogant in the history of niobe. apollo and artemis were merely the instruments for avenging the insult offered to their mother; but it was nemesis who prompted the deed, and pr

NEW WORLD ORDER OR OCCULT SECRET DESTINY

eironimus ibid, p.92) after succesfully completing the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world order, or rather the philosophy its deliverers hold to be true, is one and the same as the new age ideal of man s divinity and self-transformation. in order to partake in this gnostic fufillment of the great plan one must awaken to the original sin of lucifer, as proposed to eve in the garden of eden, that we can be as gods (gen. 3:5) so it is not suprising to find that christians, specifically, are cited as the main obstacle hindering the success of this new age-new world order. the reason for this, is the new age belief in many saviors and enlightened teachers, masters and gurus its all good and fine when the goal is the false teaching

PHILIP NEIL MYTHS LEGENDS EXPLAINED

rule the world. ahura mazda, who was gifted with foresight, told his brother this, and evil-hearted ahriman forced his way out first, and lied to his parent, saying, i am your son, ahura mazda. but zurvan was not deceived, and answered, my son is light and fragrant, but you are dark and stinking. and zurvan wept. ahriman ahriman the personification of zurvan s doubt spoiled the world by creating sin and evil. he defiled everything he touched, and rejoiced as he did so. my victory is perfect, he crowed. i have fouled the world with filth and darkness, and made it my stronghold. i have dried up the earth, so that the plants will die, and poisoned gayomart, so he will die. old age these elderly people are approaching the day when they must cross the cinvat bridge, the bridge of judgment, to

is roman statue shows the god mithras slaying the bull. the end of all things as the end of time draws near, the savior, saoshyant, will arise. he will prepare the world to be made new, and help ahura mazda to destroy ahriman. in the time of saoshyant, people will grow pure. they will stop eating meat, then milk, then plants, then water, until at last they need nothing. then there will be no more sin, and az, the demon of lust created by ahriman, will starve. she will turn on her creator, and try to swallow him up. ahriman will beg ahura mazda to save him, and ahura mazda will cast him from creation, through the very hole he made when he broke in. then time will be at an end, and the world will begin again. saoshyant will raise the dead, and ahura mazda will marry body to soul. first to ri

ice, is born anew whenever a fire is lit. one of the chief vedic (early indian) gods, his role gradually diminished, as many of his attributes were taken over by either shiva or skanda (with whom agni was briefly and agonizingly pregnant during skanda s highly complicated conception and gestation. while shiva s fire will devour the world at doomsday, agni s both consumes and purifies the dirt and sin of this world; for this reason hindus burn the bodies of their dead. the purifying power of agni s fire was granted him by the sage bhrigu. bhrigu abducted another man s wife, and the injured husband asked agni, who knew all homes, where she was to be found. agni told him, and bhrigu was so angry that he cursed fire god to eat everything in his path, whether pure or impure. agni argued that as

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

to moshe (parshat ki teesa) they are: 1. e-l- benevolent g-d 2. rachum- compassionate 3. v'chanun- and gracious 4. erech- long (slow) 5. apayim- suffering (to anger) 6. v'rav chesed- and abounding in kindness 7. v'emet- and truth 8. notzer chesed- he preserves kindness 9. l'alaphim- for two thousand generations 10. noseh avon- pardoning iniquity 11. vapeshah- and transgression 12. v'chata'a- and sin 13. v'nakeh- and he cleanses. the source of these thirteen attributes is in keter of arich. it is for this reason that they are called the thirteen attributes of mercy. because they are higher than chochmah of arich which, as mentioned above (in ch. 32) is the source of the laws of the torah, they therefore have the ability to overturn a divine decree from harshness to leniency, through mercy

cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of div

prerequisite to all other commandments. this is clearly understood from the statement in isaiah "the ox knows his master, the donkey knows his masters trough, israel does not know (yada, i..e da at, my people do not contemplate (hitbonan. the following verse immediately continues "woe, you sinful nation, a folk laden with iniquity etc" in other words, the direct result of lack of contemplation is sin and iniquity. the lack of hitbonenut (contemplation) results in the diametric opposite of what may be achieved, as explained above and as will be explained at great length in part three of this book. in other words, when one does not contemplate the teachings detailed in part one, firstly, he will not understand it at all (binah. therefore, the power of chochmah (insight) will not be activated

this may occur at special times to awaken us to repentance, such as on the day of yom kippur etc. because of this, the effect is not necessarily long lasting. this may be understood from the generation that left egypt. the jewish people experienced many revelations from above. many miracles occurred for them. nonetheless, immediately after receiving the torah at mount sinai, they sinned with the sin of golden calf. however, in our generation (which is the generation which will experience the true and complete redemption through our righteous moshiach, the effort is from below, on the part of man. this will bring about a reciprocal response of influence and assistance from g-d above. therefore, this redemption will be an everlasting redemption which will not be followed by further exiles

ason he is lacking awareness of g-d is because he does not contemplate. this is as stated in isaiah "an ox knows his master, a donkey knows his masters trough, but israel does not know, my nation does not contemplate (hitbonan. the following verse immediately states "woe, a sinful nation, a people laden with iniquity etc" in other words, the automatic effect and result of lack of contemplation is sin. obviously, the automatic result of contemplation is that israel will know their master. this, in turn, will bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hi

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of div

prerequisite to all other commandments. this is clearly understood from the statement in isaiah "the ox knows his master, the donkey knows his masters trough, israel does not know (yada, i..e da at, my people do not contemplate (hitbonan. the following verse immediately continues "woe, you sinful nation, a folk laden with iniquity etc" in other words, the direct result of lack of contemplation is sin and iniquity. the lack of hitbonenut (contemplation) results in the diametric opposite of what may be achieved, as explained above and as will be explained at great length in part three of this book. in other words, when one does not contemplate the teachings detailed in part one, firstly, he will not understand it at all (binah. therefore, the power of chochmah (insight) will not be activated

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

f] beriah. in the first phrase [referring to the gman h of asiyah, it is said, gin our image, after our likeness, h while in the second phrase [referring to the gman h of beriah, it is said only gin his image. h this is because the words [of g-d] issued from z feir anpin and nukva of atzilut, and he was only consulting [with the heavenly court] concerning the gman h of asiyah, who was destined to sin. as is mentioned in the zohar, it was about this that [g-d] consulted [the heavenly court when he made man, saying] glet us make man in our image, after our likeness. h this statement was made by ima of beriah to abba of beriah, via the clothing of z feir anpin and nukva of atzilut in them. to be continued c .translated from likutei torah 21 parashat bereishit [third installment] we continue t

artzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we make man c? h. the question was whether to make gman h of asiyah, since his earthly counterpart, mortal man, was destined to sin. the torah then states, gand g-d created man in his image. h2 this refers to the gman h of beriah, which is why the verb is ghe created. h so, after having posed the question as to whether or not to make the gman h of asiyah, we are told only that the gman h of beriah was created. does this mean that the gman h of asiyah was not, in fact, made? regarding the gman h of asiyah, it was not necess

and the husband is the vav, yetzirah (recall that the vav and final hei of the name havayah also refer to the archetypal husband and wife, z feir anpin and nukva) this is the permutation of the name havayah that reads yud-hei-hei-vav, the [second] hei preceding the vav. the two hei fs represent ima and her daughter, the latter being the doubled hei. afterwards, however, because of the primordial sin, the latter hei descended below [the vav, and [the name havayah] became yud-hei-vav-hei. this is the meaning of the verse, gthese are the generations of heaven and earth c h i.e, of z feir anpin and nukva of beriah. g cwhen they were created h clearly refers to the world of beriah. the word for gwhen they were created h [behibaram] is written with a small hei because these [partzufim] were cre

r anpin the midot yetzirah arms, torso, legs, sexual organ nukva d fz feir anpin malchut asiyah glans or female in addition to encompassing souls whose level of consciousness reflected the four principle worlds as detailed above, adam fs soul also encompassed souls whose consciousness was higher than that of the world of atzilut proper. these souls were evidently too sublime to be affected by the sin, and when adam fs being was diminished and therefore no longer spiritual enough to encompass them, they simply flew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emiss

these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emission impregnates a female demon. the soul [that has thus become entrapped in evil] must be reincarnated afterwards in order to be rectified. we are taught in the talmud1 that during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, applies both to intentional and involuntary seminal emissions. although voluntary emission is considered a more serious sin than involuntary emission, the individual is considered responsible for involuntary emission as well, since dreams are in most cases the way the mind sorts out the t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris, with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to osiris, and thereby justified, and the son of god; purified by suffering, strengthened by opposition, regenerate through self-sacrifice. such is the subject of the great egyptian ritual. the 17th chapter of the theban recension consists of a very ancient text with several commentaries, also extremely old, and some prayers, none of which come into

m transformed to a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his strength. homage to you, lords of truth, chiefs who osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun,'between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient

a cornice crowned by a row of alternate feathers and uraei symbolising justice and fiery power. the door leaf which completes the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entra

mbolism of the door of the hall, and his answers being found correct, anubis says 'tass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tree of peace, and how he was given a tall flame of fire and a sceptre of cloud which he preserved in the salting tank in which mummies we

t thee falsely, hath not the master said "blessed art thou" yet, 0 practicus, let thy victories brinb thee not vanity, for with increase of knowl- edge should come increase o wisdom. he who knows little, thinketh he knows much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool than of him. be not hasty to condemn other's sin. how knowest thou that in <147> their place.thou couldst have resisted the tem ation? and even were it so, why shouldst thou despise one w? o is weaker than thyself? be thou well sure of this, that in slander and self-righteousness is sin. pardon therefore the sinner, but encourage not the sin. the master condemned not the adulterous woman, but neither did he encourage her to commit the sin. t

RELIGIOUS TENANTS OF THE YEZIDI

nance. he spoke feelingly of p. 121 the indignities to which those yezeedees were subjected who were forced into the army, and complained that they were not only ill-treated and persecuted by the turkish soldiers, but were made to put on uniform of a colour which it was unlawful for any of their community to wear, and moreover to eat prohibited food, and to frequent the bath, which for them was a sin. i understood afterwards that the colour objected to was blue, especially dark blue; fr. 1 and that the prohibited vegetables were lettuce and cabbage. a new levy of soldiers was about to take place, which seemed to cast a gloom over sheikh n sir and the yezeedees generally "on leaving the chief told us that he should spend the night with the kaww ls in the shrine of sheikh mohammed, where the

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

portions; it is translated into acts and modifies the world: this is the last degree of realization. men who are born into a world modified by an idea bear away with them the mark thereof, and it is thus that the word is made flesh. the mark of the disobedience of adam, preserved in the astral light, could be effaced only by the stronger mark of the obedience of the saviour, and thus the original sin and redemption of the world can be explained in a natural and magical sense. the astral light, or soul of the world, was the instrument of adam's omnipotence; it became afterwards that of his punishment, being corrupted and troubled by his sin, which intermingled an impure reflection with those primitive images which composed the book of universal science for his still virgin imagination. the

in their evocations. eliphas levi zahed, who writes this book, has evoked, and he has seen. let us state, in the first place, what the masters have written on their visions or intuitions in that which they term the light of glory. we read in the hebrew book concerning the revolution of souls that there are three classes of souls the daughters of adam, the daughters of angels and the daughters of sin. according to the same work, there are also three kinds of spirits captive, wandering and free. souls are sent forth in couples; at the same time certain souls of men are born widowed, for their spouses are held captive by lilith and naemah, queens of the stryges: they are souls condemned to expiate the temerity of a celibate's vow. hence, when a man renounces the love of women from his infanc

the application of the astral light to the translucid, which conveys its impressions to the nervous system and thus influences the organ of sight, so that it perceives the forms which are preserved and the words which are written in the book of vital light. when a man has lived well the astral body evaporates like a pure incense ascending towards the superior regions; but should he have lived in sin, his astral body, which holds him prisoner, still seeks the object of its passions and wishes to return to life. it torments the dreams of young girls, bathes in the stream of spilt blood and floats about the places where the pleasures of its life elapsed. it watches over treasures which it possessed and buried; it expends itself in painful efforts to make fresh material organs and so live aga

ssign them to the old serpent, the occult prince of this world; but we are not agreed as to the nature of this blind agent, which, under different leadership, is the instrument of all good or of all evil, the minister of prophets or the inspirer of pytho74 the doctrine of transcendental magic nesses. in a word, the devil, for us, is force placed temporarily at the disposal of evil, even as mortal sin is, to our thinking, the persistence of the will in what is absurd. m. de mirville is therefore a thousand times right, but he is once and one great time wrong. whatsoever is arbitrary must be excluded from the realm of things positive. nothing happens by chance, nor yet by the autocracy of a good or evil will. there are two houses in heaven, and the tribunal of satan is restrained in its extr

aker, an actual obsession of one mind by the other. very often the weaker may struggle and seek to revolt, but it falls only deeper in servitude. so did louis xiii conspire against 80 the doctrine of transcendental magic richelieu and subsequently, so to speak, sought his pardon by abandoning his accomplices. we have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression that is, we are subjected to a foreign suggestion. in such a state one dreads instinc

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

ransverse progression from right to left and from left to right of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divulgers to whom the illuminated cazotte predicted a violent death have, in our own days, exceeded the sin of adam; having rashly gathered the fruits of the tree of knowledge, which they did not know how to use for their nourishment, they have cast them to the beasts and reptiles of the earth. so is the reign of superstition inaugurated, and it must persist until the period when true religion shall be constituted again on the eternal foundations of the hierarchy of three degrees and of the triple p

those sins by imprecation, was set at liberty in the desert. a strange ordinance, but one 82 the ritual of transcendental magic of deep symbolism, signifying reconciliation by sacrifice and expiation by liberty! now, all the fathers of the church, who have concerned themselves with jewish symbolism, have recognized in the immolated goat the figure of him who assumed, as they say, the very form of sin. hence the gnostics were not outside symbolical traditions when they assigned this same mystical figure to christ the liberator. all the kabalah and all magic, as a fact, are divided between the cultus of the immolated and that of the emissary goat. we must recognize therefore a magic of the sanctuary and that of the wilderness, the white and the black church, the priesthood of public assembli

n the androgyne of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence burning between the horns is the magical light of universal equilibrium; it is also the type of the soul, exalted above matter, even while cleaving to matter, as the flame cleaves to the torch. the monstrous head of the animal expresses horror of sin, for which the material agent, alone responsible, must alone and for ever bear the penalty, because the soul is impassible in its nature and can suffer only by materializing. the caduceus, which, replaces the generative organ, represents eternal life; the scale-covered belly typifies water; the circle above it is the atmosphere, the feathers still higher up signify the volatile; lastly, humani

ROBERT KIRK WALKER BETWEEN WORLDS

ho hid it that [so] discovered it [to the two women simultaneously, and to what end it was done, i leave to the examination of others. the secret commonwealth 32 11. these subterraneans have controversies, doubt, disputes, feuds, and siding of parties [against one another, there being some ignorance in all creatures, and the vastest created intelligences not encompassing an things. as to vice and sin, whatever their own laws be, sure[ly] according to ours, and equity natural civil and revealed, they transgress and commit acts of injustice, and sin by what is above aids [such] as to their stealing of nurses to [that is, for] their children, and that other sort of plagiarism [theft] in catching our children away, which may seem heir to some estate in those invisible dominions, which [childre

ings in the universe as a crew of malicious devils; yet it is [in] many ways profitable for us to know so much which is patent and exactly applicable to our present case, as to our conjunct inhabitants of this earthly foot stool [that is, the fairies. objection 9. that the [fact of] proceeding from their forefathers does not diminish the gin or scandal of the second sight [any] more than original sin and other voluntary sins, as well as those of ignorance, are innocently derived from our progenitors. answer. albeit original sin and its fatal consequence be not innocently derived to us from our progenitors, because of his maker's covenant with adam for himself and his posterity, as to standing, or falling; yet this does not make hereditary diseases and all other things of our immediate pare

ignorance, are innocently derived from our progenitors. answer. albeit original sin and its fatal consequence be not innocently derived to us from our progenitors, because of his maker's covenant with adam for himself and his posterity, as to standing, or falling; yet this does not make hereditary diseases and all other things of our immediate parentage sinfully to affect us. it might have been a sin of intemperance and riot in the parents that entailed a radicated [that is, deep-rooted] inveterate distemper and bodily disease http//www.dreampower.com/kirk_wbw/pg_60.htm (2 of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) the secret commonwealth 62 in the progeny; which [of itself] is not a sin, but [an] affliction of the children [concerned. it is the nature of

dden, or similar unrealized desires. kirk then tells a typical story of two women being drawn to a fairy hill and finding treasure, possibly a hoard of ancient coinage from a burial chamber. he leaves the final judgment to others, as to whether the information was conveyed by a restless soul, a good or bad angel, or a fairy messenger. page 32 these subterraneans have controversies. as to vice and sin. they transgress [our laws by. stealing. children [as] for the [unfaithfulness] of the [fairy lovers] or succubi who tryst with men, it is abominable. here kirk is making a distinction which may be unclear to the modern reader: he basically argues that the fairies have controversies and disputes of their own, there being some ignorance in all creatures [even. the vastest created intelligences

necessarily perform anything, but act as neutral observers through their heightened faculties. kirk now returns to the historical argument that many new inventions or discoveries are not sinful in themselves, only if they are used for evil. he repeatedly asserts the neutrality of the sight, and argues against theoretical questions concerning its sinfulness. next he tackles the problem of original sin and returns again to the genetic aspects of the faculty of second sight and healing abilities. he points out that the children of seers do not inherit any evil tendencies, as they might if theirs was a diabolical compact. and that many other people suddenly acquire the sight, as tarbett also observes. conclusion kirk's set of conclusions in the text is actually a summary of the basic tradition

RUBY TABLET OF SET

cial contract, no rationale other than raw power politics. hobbes is not intentionally "savage" he is endeavoring to describe the most workable, cooperative, and peaceful society. his reputation for harshness comes from his coldly practical analysis of what makes human beings behave unpleasantly towards one another. previously "evil" had been excused as a theological force: the result of original sin: something for which rational man was not himself completely responsible. hobbes denies all such excuses. the philosophy of john locke the late-17th and 18th centuries loosely encompass a scientific and cultural climate known as "the enlightenment" the enlightenment was not an organized or coordinated movement [as could be said of the reformation, compartmentalized though it was. rather it was

. the gnosis of jesus the mystery of the ineffable "that mystery knoweth why there is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the recital of the greatness of the supreme gnosis is not yet ended, for the master continues "hearken, therefore, now further, o my disciples, while i tell you the whole gnosis of the mystery of the ineffable" it is the gnosis of p

fforts in science, medicine, and culture. an apparently self-oriented quest for self-improvement and perfection. presently, on the other hand, man is divided into warring factions, political parties, religions, and societal classifications. personalized self-existence is frowned upon. one must be "for" or "against, never uninvolved or decidedly neutral. for that would denote intellect. the "great sin" returneth! the media and the call to vague, jingoistic banners have usurped man's memory, his inherent path of glory. his ignorance and cruelty are awards of merit. ideas are expected to be valued and rated en masse. the power inherent in millions of brains is directed to one big end, because "it was on the news" in all of these puerile brains is not enough substance to compose a good nursery

an aside, these very aspects of human intelligence are being studied in the work with primates and marine life being done by research therapists. 4. capitalized 5. the emphasis is mine. 6. the emphasis on this last sentence is mine, and i think it is a point that carries over into the work we do as setians, work which tends to become more complex- in terms of the scope of our work- as we mature. sin and virtue classification: v2- 17a.x- 1 author: robert menschel iv date: october 14, xxix. o. shuti working, set-xv html revision: sept. 9, 1998 ce subject: ethics and xeper [opening: ring the bell, light the candles, open the gate, invoke set [grail: tefnut (represented by priestess webb) charged the grail with her essence, as then did shu (represented by magister menschel. the grail was then

ted by priestess webb) charged the grail with her essence, as then did shu (represented by magister menschel. the grail was then offered to and shared symbolically by all initiates, represented first by a senior initiate (magister webb) and then by a junior initiate (setian tzanou [inspiration: the following dialogue was presented by priestess webb as tefnut, and magister menschel as shu [tefnut] sin and virtue: the names are defined as opposites, yet these are two sides of the same coin [shu] name a virtue, and someone will call it sin. describe a sin, and someone will see a virtue. how then do we rate behavior good or evil, virtue or sin [tefnut] two measures define a sin, or a virtue. two measures that seek the why and what of any sin or virtue. as shuti is both the visible shu and the

SALMANRUSHDIE THESATANICVERSES

razy, what do you think, you namaqool, you piece of pig excrement, my love. with death comes honesty, my beloved, so i can call you by your true names. cloudy rekha murmured sour nothings, but gibreel cried again to chamcha "spoono? you see her or you don't" saladin chamcha saw nothing, heard nothing, said nothing. gibreel faced her alone "you shouldn't have done it" he admonished her "no, sir. a sin. a suchmuch thing" o, you can lecture me now, she laughed. you are the one with the high moral tone, that's a good one. it was you who left me, her voice reminded his ear, seeming to nibble at the lobe. it was you, o moon of my delight, who hid behind a cloud. and i in darkness, blinded, lost, for love. he became afraid "what do you want? no, don't tell, just go" when you were sick i could not

e dance-floor, the two men wrapped ponchas around their forearms, drew their knives, circled, fought. juan died. martin de ia cruz picked up the dead man's hat and threw it at the feet of aurora del sol. she picked up the hat and watched him walk away. rosa diamond at eighty-nine in a long silver sheath dress with a cigarette holder in one gloved hand and a silver turban on her head drank gin-and-sin from a green glass triangle and told stories of the good old days "i want to dance" she announced suddenly "it's my birthday and i haven't danced once" o o o the exertions of that night on which rosa and gibreel danced until dawn proved too much for the old lady, who collapsed into bed the next day with a low fever that induced ever more delirious apparitions: gibreel saw martin de la cruz and

in an american filtration machine. all the young men surrounding him are well aware of his famous monograph on water, whose purity, the imam believes, communicates itself to the drinker, its thinness and simplicity, the ascetic pleasures of its taste "the empress" he points out "drinks wine" burgundies, clarets, hocks mingle their intoxicating corruptions within that body both fair and foul. the sin is enough to condemn her for all time without hope of redemption. the picture on his bedroom wall shows the empress ayesha holding, in both hands, a human skull filled with a dark red fluid. the empress drinks blood, but the imam is a water man "not for nothing do the peoples of our hot lands offer it reverence" the monograph proclaims "water, preserver of life. no civilized individual can ref

here'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. i am the incarnation of evil, he thought. he had to face it. however it had happened, it could not be denied. i am _no longer myself, or not only. i am the embodiment of wrong, of whatwe--hate, of sin. why? why me? what evil had he done- what vile thing could he, would he do? for what was he- he couldn't avoid the notion- being punished? and, come to that, by whom (i held my tongue) had he not pursued his own idea of _the good, sought to become that which he most admired, dedicated himself with a will bordering on obsession to the conquest of englishness? had he not worked hard, avoided tro

he city in every direction: a physiotherapist sold a shaggy--dog tale to the sundays, was not believed, but _no smoke without fire, people said; it was a precarious state of affairs, and it couldn't be long before the raid on the shaandaar caf that would send the whole thing higher than the sky. priests became involved, adding another unstable element- the linkage between the term _black_ and the sin _blasphemy--to the mix. in his attic, slowly, saladin chamcha grew. o o o he chose lucretius over ovid. the inconstant soul, the mutability of everything, das ich, every last speck. a being going through life can become so other to himself as to _be another, discrete, severed from history. he thought, at times, of zeeny vakil on that other planet, bombay, at the far rim of the galaxy: zeeny, e

SATANGEL

omen. the angels who fell from heaven saw the daughters of cain perambulating and displaying their private parts, their eyes painted with antimony in the manner of harlots, and, being seduced, took wives from amongst them. the watchers and their brood devolved through their carnal obsessions and became tainted by the powers they sought to master. as it says in the book of enoch..and they began to sin against the birds, the beasts, and reptiles, and fish, and to devour one another s flesh. it seems they were unable to divest themselves of their mortal forms and instead descended further and further into carnality. naturally, god stepped in to try and sort out the mess. the watchers and their foul offspring were either thrown into the abyss, or were destroyed in the great flood. however, the

ing to enoch he and his crew were already being punished by god even before the fall through lust, although for what crime enoch is not informed, although it is inferred that he had lead a small rebellion. talmai-el: a descendant of the grigori who escaped the flood and the avenging angels. tamiel: perfection of god. turel: rock of god. usiel: strength of god. chapter two; the fall of lucifer the sin of pride the concept of the devil was a fairly late development in the monothiestic legacy. the early hebrews attributed all events, whether good or bad, to the one god. he encapsulated both darkness and light, destruction and creation, corruption and purity. such is clearly stated in isaiah 45:7; i form the light, and create darkness: i make peace, and create evil: i the lord do all these thi

mpetition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in heaven was brought about when god created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and refused to bow before adam, as god demanded. for how can a son of fire bow to a son of clay? as punishment lucifer was flung i

us ruling that god had given to bow before none but him. in this version the devil suffers terribly from god s inability to forgive him, and is most jealous and bitter towards humankind as the new object of god s love. a further interpretation exists that the fall was a result of jealousy when god appointed lucifer s brother, jesual, to be the son. in response lucifer gives birth from his head to sin, and copulating with her he goes on to father death. most versions agree that the devil was once viceroy of god, and in his original form he is said to have had twelve wings. gregory of nazianus states that before the fall he had worn the other angels as a garment, transcending all in glory. in the gospel of bartholomew the devil states; at first i was called satan-el, messenger of god, but wh

on of amaymon (his king, steals familiars from other magickians, tells fortunes, teleports. possibly from the old syrian god gapn, whose name means vine and was a messenger of baal. gamigin, samigina (goetia, 4th spirit. marquis commanding 30 legions. appears as a small horse or ass, or as human when commanded. speaks in a hoarse voice. teaches liberal sciences, gives account of souls who died in sin. gamori, gremory (goetia, 56th spirit. duke commanding 26 legions. appears as a beautiful woman with a crown of duchess tied about her waste and riding a large camel. tells fortunes, finds treasures, procures love. glasya-labolas (goetia, 25th spirit. president and earl commanding 36 legions. appears as a dog with griffin s wings. teaches arts and sciences instantly, authors bloodshed and murd

SATANIC APHORISMS

ut anything to which you need not subject yourself. 9. do not harm little children. 10. do not kill non-human animals unless you are attacked or for your food. 11. when walking in open territory, bother no one. if someone bothers you, ask him to stop. if he does not stop, destroy him. the nine satanic sins by anton szandor lavey 1987 1. stupidity the top of the list for satanic sins. the cardinal sin of satanism. it's too bad that stupidity isn't painful. ignorance is one thing, but our society thrives increasingly on stupidity. it depends on people going along with whatever they are told. the media promotes a cultivated stupidity as a posture that is not only acceptable but laudable. satanists must learn to see through the tricks and cannot afford to be stupid. 2. pretentiousness empty po

most of us and requires constant vigilance lest you slip into a comfortable illusion of everyone being like you. as has been said, certain utopias would be ideal in a nation of philosophers, but unfortunately (or perhaps fortunately, from a machiavellian standpoint) we are far from that point. 4. self-deceit it's in the "nine satanic statements" but deserves to be repeated here. another cardinal sin. we must not pay homage to any of the sacred cows presented to us, including the roles we are expected to play ourselves. the only time self-deceit should be entered into is when it's fun, and with awareness. but then, it's not self-deceit! 5. herd conformity that's obvious from a satanic stance. it's all right to conform to a person's wishes, if it ultimately benefits you. but only fools foll

SATANIC BIBLE

rry about what he has done, he will learn from it and take care not to do the same thing again. if he is not honestly sorry about what he has done, and knows he will do the same thing over and over, he has no business confessing and asking forgiveness in the first place. but this is exactly what happens. people confess their sins so that they can clear their consciences- and be free to go out and sin again, usually the same sin. and be free to go out and sin again, usually the same sin. there are many diferent interpretations of god, in the usual sense of the word, as there are types of people. the images run from a belief in a god who is some vague sort of "universal cosmic mind" to an anthropomorphic deity with a long white beard and sandals who keeps track of every action of each indivi

e than he already has. envy means to look with favor upon the possessions of others, and to be desirous of obtaining similar things for oneself. envy and greed are the motivating forces of ambition- and without ambition, very little of any importance would be accomplished. gluttony is simply eating more than you need to keep yourself alive. when you have overeaten to the point of obesity, another sin- pride- will motivate you to regain an appearance that will renew your self-respect. anyone who buys an article of clothing for a purpose other than covering his body and protecting it from the elements is guilty of pride. satanists often encounter scoffers who maintain that labels are not necessary. it must be pointed out to these destroyers of labels that one or many articles they themselves

ntation. the satanist points out that any ornamentation of the scoffer's body shows that he, too, is guilty of pride. regardless of how verbose the cynic may be in his intellectual description of how free he is, he is still wearing the elements of pride. being reluctant to get up in the morning is to be guilty of sloth, and if you lie in bed long enough you may find yourself commiting yet another sin- lust. to have the faintest stirring of sexual desire is to be guilty of lust. in order to insure the propagation of humanity, nature made lust the second most powerful instinct, the first being self-preservation. realizing this, the christian church made fornication the "original sin. in this way they made sure no one would escape sin. your very state of being is as a result of sin- the origi

lust. to have the faintest stirring of sexual desire is to be guilty of lust. in order to insure the propagation of humanity, nature made lust the second most powerful instinct, the first being self-preservation. realizing this, the christian church made fornication the "original sin. in this way they made sure no one would escape sin. your very state of being is as a result of sin- the original sin! the strongest instinct in every living thing is self-preservation, which brings us to the last of the seven deadly sins- anger. is it not our instinct for self-preservation that is aroused when someone harms us, when we become angry enough to protect ourselves from further attack? a satanist practices the motto "if a man smite thee on one cheek, smash him on the other" let no wrong go unredre

the seven deadly sins- anger. is it not our instinct for self-preservation that is aroused when someone harms us, when we become angry enough to protect ourselves from further attack? a satanist practices the motto "if a man smite thee on one cheek, smash him on the other" let no wrong go unredressed. be as a lion in the path- be dangerous even in defeat! since man's natural instincts lead him to sin, all men are sinners; and all sinners go to hell. if everyone goes to hell, then you will meet all your friends there. heaven must be populated with some rather strange creatures if they all lived for was to go to a place where they can strum harps for eternity "times have changed. religious leaders no longer preach that all our natural actions are sinful. we no longer think sex is dirty- or t

SATANIC RITUALS

man who raves, however mad, who bares his heart and tells of his own fall, reserves some inmost secret good or bad: the phantoms have no reticence at all: the nudity of flesh will blush though tameless, the extreme nudity of bone grins shameless, the unsexed skeleton mocks shroud and pall the vilest thing must be less vile than thou from whom it had its being, god and lord! creator of all woe and sin! abhorred, malignant and implacable! i vow "that not for all thy power furled and unfurled, for all the temples to thy glory built, would i assume the ignominious guilt of having made such men in such a world "as if a being, god or fiend, could reign, at once so wicked, foolish, and insane, as to produce men when he might refrain "the world rolls round for ever like a mill: it grinds out death

as dark, forboding demons like balaam, and persian deities like kors. in the ritual of these "seekers after joy" their whirlings and circumambulations, followed by frenzied sexual release, were virtually indistinguishable from the ecstatic flailing about of the dervishes. undoubtedly the strongest testimony to the influence of foreign sects upon the khlysty was their dogma of "repentance through sin"-the proposition that physical intercourse with a "divine" or chosen one (one in whom a god or the flame of god dwelt) would abolish and transform sin into virtue. this doctrine has overt resemblance to and varies only slightly from one preached by the brethren of the free spirit in france, germany and czechoslovakia in the fifteenth and sixteenth centuries. the brethren of the free spirit was

easily find his place and remain reconciled to it. intrigue and change have always hailed from alien spheres. the doctrine of the little flame was, therefore, easily adapted to fit the russian "soul" instead of fifty lesser gods of a congregation realizing their divinity, one human leader became divine. to this master, or leader, all bowed with devotion. he was the one who would deliver them from sin! along with this went the use of a transmogrified orthodox liturgical format, persistently forming a crosscurrent in the rituals. associated with this phenomenon is the russian master and convenient villain, grigori yefimovich rasputin, the "mad monk" who, through the strength of his personality, and incantations of a rather dubious nature, succeeded in assuaging the hemophilic attacks of the

and bow low. upon rising, each congregant receives the tip of the bone upon his brow, administered by the priest, who says] celebrant: ya tsyebyeh dayu padarok tchorta (the gift of tchort be with you [after the congregation has reassembled, the priest points the bone towards the sigil of baphomet and, turning to the congregation, says] celebrant: forget ye not what was and is to be! flesh without sin, world without end [the priest closes the ceremony according to the standard procedure] pilgrims of the age of fire cependant que persiste la splendeur c t, du plumage bleut de 1'orgueil qui s'attriste d'un paon jadis vainqueur au jardin du coeur -verlaine "too true, too soon" might be the closing statement of the little band of heretics who survived eight centuries of cruel christian and mosl

but for the parents. with this thought in mind, a baptism in the traditional sense could serve no productive purpose by satanic standards. a child's "baptism" according to satanic tenets must, therefore, be in the nature of a celebration, rather than a purification. in this sense, a satanic "baptism" for children becomes a christian baptism in reverse. instead of cleansing the infant of "original sin" and preparing him for a life of blind devotion to an existing faith, the satanic "baptism" pays homage to the miracle of the child's creation, his capacity for unbefouled development and his freedom from hypocrisy. the children's ceremony included here is intended for children under the age of four; beyond that age ideas alien to satanic development have been absorbed into the child's mind, v

SATANICON

ief. such believers often choose to embrace falsehoods which promise the world, and beyond, but never delivers as they are devoid of substance; they have no basis-in-fact. such people exist under a false belief of coming paradise and ever-lasting life after death as a reward for being a slave to a belief. these aforementioned, unperverted characteristics of satan which are collectively considered sin by the word of god (the xian bible) aren t sins at all in this context; nor are they sins against god because there s no actual god (outside of man) to sin against! if anything, they re sins (offenses) against our fellows via the law of the survival of the fittest: those who become the victims, or prey, to the predators who are more cunning and stronger. there is no such thing as equality in o

create his utopia: his sanctuary against the reality, strife and perils of the real world; the so-called xianly imperfect plane upon which all of us live everyday. it s stated within their scriptures that there s a better existence beyond the one experienced by them during their fleshly life. consequently, the xian considers his existing real world as basically negative, fraught with temptation, sin, etc, which has been presented by their bible as a necessary test of great difficulty, and even adversity intended to ultimately determine how blatant would a xian s sins against his god have to be to nullify acceptance especially where the deliberate worship of idols has pre-empted even replaced his god? certainly, the most outrageous and extensive example of this situation of contradictory i

s considered a crime punishable by death. thank the devil and enlightenment for our freedom from some of god s religio/social injustices; anyone can now enter into union with the devil without being completely criminalized! the pact of satan is synonymous with the xian rites of baptism as a purification device, whereas the xian baptism is performed to symbolically cleanse the initiate of original sin, the pact of satan represents the initiate s willful rejection of the belief in the existence of deities, and a rejection of the widespread xian doctrines of deceit. ultimately the pact serves as a greeting and acceptance into satan s world of darkness. special note regarding solitary satanists: making a pact with satan is not necessary to successfully practice the black arts. the pact of sata

. 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 times eternally. read and understand! practice and become -34- requir

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

anity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: almanac words to know baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. bar mitzvah: the jewish coming-of-age ceremony for boys. bat mitzvah: the jewish coming-of-age ceremony for girls. belief: a conviction of the truth of a proposition either by close examination or trust. beltane (beltaine: neo-pagan holiday on april 30. benevolence: the tendency to do good and to be kind to others. bhagavad gita: a sanskrit poem regarded as a hindu scripture; part of the epic

l. the spring, or vernal, equinox occurs generally on march 21 and the autumn equinox occurs on or about september 23. esbat: wiccan celebration of the full moon. ethics: the study of moral values and rules or a guide to such values and rules. etiquette: proper behavior; good manners. evangelical: describing a protestant group that emphasizes the absolute authority of the bible and forgiveness of sin through belief in jesus. excommunicate: to exclude or officially ban a person from a church or other religious community. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. faravahar: a figure of a bird with its wings spread that is a chief symbol of zoroastrianism. filial piety: the respect and devotion a child shows his

45. householders: laypeople; jains who are not monks or nuns. idol: a statue or other image that is worshipped as a god. imbolc: neo-pagan holiday generally held on february 2 to mark the lengthening of the days and the emergence of the world from winter. immaculate conception: the principle of the roman catholic church that mary, the mother of jesus, was conceived with a soul free from original sin. incarnation: in christianity, the belief that god took on bodily form through jesus, making jesus fully human and fully divine. indigenous: a word that describes a people, culture, or religion that is native to a particular geographical region. indulgence: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins t

ing of eightfold puja: an important jain temple ritual in which the worshipper makes eight offerings to the tirthankara. olo du` mare: the name of the supreme god in santer a. om: often spelled aum; the sacred syllable and symbol of jainism (and hinduism, used for purposes of meditation. oral torah: interpretations of the torah and ways to apply their laws. orders: religious communities. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. orishas: name given to the lesser gods of santer a. orthodox: the name of one of the sects of judaism, generally referring to traditional jews who are conservative in their outlook. oshogatsu: the shinto new year. ostara: neo-pagan h

t: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between these four. sacrament: a sacred rite, or ceremony. sadhana: ascetic person. saint: a deceased person who has been recognized for living a virtuous and holy life. salat: daily prayer. salvation: the deliverance of human beings from sin through jesus christ s death on the cross. samhain (samhuinn: neo-pagan holiday celebrated on october 31. samsara: the ongoing cycle of birth, life, death, and rebirth. samyak charitra: right conduct; one of the three jewels of jain ethical conduct. samyak darshana: right faith, or right perception; one of the three jewels of jain ethical conduct. samyak jnana: right knowledge; one of the thre

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

m philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to the mercy-seat. go ye to the pit of fire mars: fear, heat, therein consists the sensibilities. mercury: bitter, drawing and moving out of the harsh quality, which causes a sting within, and remains in that spirit, the existence of mobility. saturn: harsh, hard, cold, severe, sharp, sour, inclined to rudeness and earthliness, its desire consists out of these qualities. sun:

SEPHER HA BAHIR

it consumed them and killed them" he said: there is no difficulty. one case is speaking of when israel does the will of god, while the other is speaking of when they do not do his will. when israel does not do his will, then the fire comes close [to destroy and punish. but when they do god's will, then the attribute of mercy encompasses and surrounds it, as it is written (micah 7:18 "he lifts up sin and passes over rebellion" 35. what is this like? a king wanted to punish and whip his slaves. one of his governors stood up and asked the reason for this punishment. when the king described the offence, the governor said "your slaves never did such a thing. i will be their bondsman until you investigate it more thoroughly" in the meantime, the king's anger was calmed. 36. his students asked:

l all seek mercy from the king. what does the king say [he says (jeremiah 3:22, return you backsliding children, i will heal your backslidings [he also says (ezekiel 18:30, return and bring back. what is the meaning of the verse, return and bring back? come back and ask those seven to return with you. the scripture therefore says, and bring back those regarding which it is written, seven for your sin. 68. the disciples asked rabbi rahumai: what is the meaning of the verse (habakkuk 3:1, a prayer of habakkuk the prophet, for errors. a prayer? it should be called a praise [since it speaks of god s greatness. but whoever turns his heart from worldly affairs and delves in the works of the chariot* is accepted before god as if he prayed all day. it is therefore called a prayer. what is the mean

id the will of their father. when the king saw this, he loved them as much as he did in the beginning. he then also remembered their mother. this is the meaning of the verse, and god saw and god knew. this is also the meaning of the verse, in the midst of years make it known. 77. what is the meaning of the verse (habakkuk 3:2) in anger, you shall remember love (rachem? he said: when your children sin before you and you are angry at them, remember love. what is the meaning of remember love? that regarding which it is written (psalm 18:2, i love (rachem) you o god, my strength. and you have him this attribute, which is the divine presence of israel. he recalled his son whom he inherited, and whom you gave to him. it is thus written (i kings 5:26, and god gave wisdom to solomon. and you shoul

inues (ecclesiastes 1:4, but the earth stands forever. this is the same as (ecclesiastes 12:6, the dust returns to the earth as it was, but the spirit returns to god who gave it. the bahir 32 section iv the ten sephiroth 123. rabbi amorai said: what is the meaning of the verse (leviticus 9:22, and aaron raised up his hands to bless the people, and he blessed them and he descended [from making the sin offering, the burnt offering, and the peace offerings? did he not already descent? but he descended from making the sin offering, the burnt offering, and the peace offerings, and then aaron raised up his hands to bless the people. what is the meaning of this raising [of hands? it was because he had offered a sacrifice and brought them before their father in heaven, as we have said. those who o

them out from the world. it is thus written (exodus 15:24, and the people complained to moses saying, what shall we drink [the satan] continued to denounce moses until he cried out to god and was answered. what is the meaning of the verse, and he showed him a tree? this teaches us that the tree of life was near the water. the satan came and removed it in order to denounce israel and cause them to sin against their father in heaven [the satan] said to them, are you now then going into the desert? even now [you have nothing] other than bitter water, but this has some benefit, since you can make some use of it. but when you enter the desert, you will not even find [water] with which to wash your hands and face. you will die from hunger and thirst, naked and having nothing. the people came to

SET IT STRAIGHT

ts divergent from the normal order, which to the egyptian mind was given by gods and is guarded by them, and it has a negative meaning (p. 24) in gods of the egyptians (part ii: p. 244) budge puts it that set was generally thought to be the cause of every thing which tended to reverse the ordinary course of nature and of law and order. from a moral point of view he was thus the personification of sin and evil. recalling what serge sauneron's the priests of ancient egypt has to say about the egyptian world- view, the negative connotations become understandable. sauneron explains that the egyptians thought that "the universe, predetermined since its creation, has been organized for all eternity according to patterns unvaryingly alike (p. 29, and that holding up this balance is indispensable

SIFRA DETZNIYUTHA

to me. speak unto the children of israel, that they move forward.120 explicitly stating that they move forward. it depended on fate.121 for he wished to honor the beard. and what is right in his eyes you will do, and you will hearken unto his commandments, and you will keep all his statutes,122 up to here, for i am the lord hvhy, your healer.123 exclusively for this. 15 chapter five woe people of sin, congregation heavy with iniquity, seed of evildoers, children..124 seven grades: v v y h h v h v h h d vy emits d d h h y vh h h emits v d v v 125 the son (rb, bar) conceals adam who is male and female, which are v d. and it is written: children that deal corruptly. it created six (tysarb, b reshith, it created (arb, bara).126 it created six is the word. it created is half a word. father and

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

sweet it were to die "why do i not struggle from the web in which my will is thus entangled? hast thou a right to dispose of me thus? give me back give me back the life i knew before i gave life itself away to thee. give me back the careless dreams of my youth -my liberty of heart that sung aloud as it walked the earth. thou hast disenchanted me of everything that is not of thyself. where was the sin, at least, to think of thee, to see thee? thy kiss still glows upon my hand; is that hand mine to bestow? thy kiss claimed and hallowed it to thyself. stranger, i will not obey thee "another day, one day of the fatal three is gone! it is strange to me that since the sleep of the last night, a deep calm has settled upon my breast. i feel so assured that my very being is become a part of thee, t

h of my steed? it is an alarm that warns us of the approaching peril. haste, or you are lost "why dost thou care for me" said the girl, bitterly "thou hast read my heart; thou knowest that thou art become the lord of my destiny. but to be bound beneath the weight of a cold obligation; to be the beggar on the eyes of indifference; to cast myself on one who loves me not, that were indeed the vilest sin of my sex. ah, zanoni, rather let me die" she had thrown back her clustering hair from her face while she spoke; and as she now stood, with her arms drooping mournfully, and her hands clasped together with the proud bitterness of her wayward spirit, giving new zest and charm to her singular beauty, it was impossible to conceive a sight more irresistible to the eye and the heart "tempt me not t

alas! the extension of our existence robs us of a country and a home; though the law that places all science, as all art, in the abstraction from the noisy passions and turbulent ambition of actual life, forbids us to influence the destinies of nations, for which heaven selects ruder and blinder agencies; yet, wherever have been my wanderings, i have sought to soften distress, and to convert from sin. my power has been hostile only to the guilty; and yet with all our lore, how in each step we are reduced to be but the permitted instruments of the power that vouchsafes our own, but only to direct it. how all our wisdom shrinks into nought, compared with that which gives the meanest herb its virtues, and peoples the smallest globule with its appropriate world. and while we are allowed at tim

ir mediation may be heard on high! shall i tell thee why i part? no; thou, the wisely-terrible, canst divine what the hand trembles to record; and while i shudder at thy power, while it is thy power i fly (our child upon my bosom, it comforts me still to think that thy power can read the heart! thou knowest that it is the faithful mother that writes to thee, it is not the faithless wife! is there sin in thy knowledge, zanoni? sin must have sorrow: and it were sweet oh, how sweet to be thy comforter. but the child, the infant, the soul that looks to mine for its shield! magician, i wrest from thee that soul! pardon, pardon, if my words wrong thee. see, i fall on my knees to write the rest "why did i never recoil before from thy mysterious lore; why did the very strangeness of thine unearthl

be, i seem to breathe back the purer air of my early life. here alone, except in scenes of turbulence and tempest, the phantom ceases to pursue me. i forget even the death that stalks behind, and haunts me as my shadow. but better days may be in store for us yet. viola, i at last begin dimly to perceive how to baffle and subdue the phantom that has cursed my life, it is to brave, and defy it. in sin and in riot, as i have told thee, it haunts me not. but i comprehend now what mejnour said in his dark apothegms 'that i should dread the spectre most when unseen' in virtuous and calm resolution it appears, ay, i behold it now; there, there, with its livid eyes" and the drops fell from his brow "but it shall no longer daunt me from that resolution. i face it, and it gradually darkens back int

SOLOMON

other. and i sever them utterly by many calamities, and i waste away the beauty of virgin women, and estrange their hearts" 23. and i said to him "is this thy only business" and he answered me "i transport men into fits of madness and desire, when they have wives of their own, so that they leave them, and go off by night and day to others that belong to other men; with the result that they commit sin, and fall into murderous deeds" 24. and i adjured him by the name of the lord saba th, saying "fear god, asmodeus, and tell me by what angel thou art frustrated" but he said "by raphael, the archangel that stands before the throne of god. but the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk" i again asked him, and said "hide not aught from me. for i am solo

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

recorded in the book, the satanic witch, by anton lavey, head of the church of satan. lavey has declared that the goal of his unholy church is to usher in a "new age (the person being baptized is lavey's daughter, zeena, and the words are hers) my baptism was indeed the reversal of a christian baptism. instead of being dunked into a cold bath by a strange, sexless man to be cleansed of "original sin" we celebrated man and nature as they really are. as i sat wearing the red robe my mother made that morning, i toyed with the baphomet amulet dangling around my neck. imperiously, i surveyed the sea of black-hooded celebrants. it took me a few years to realize that some of them may have been more fascinated with the naked woman sprawled on the altar than with me. the gothic strains of a hammon

THE BLACK LODGE

ablishment of realistic sexual mores in society. in order to achieve the above, the demoniac entities try to instill the following delusions in the human mind: sexual fidelity for life is the ideal union between a man and a woman. in order to enhance this lie, the demons try to uphold social attitudes that restrict sexual activity in any human couple. according to them, not only "infidelity" is a sin, but also the only lawful purpose of the sex act is procreation. this, of course, is the equivalent of maintaining that love can only exist on the physical plane, and that human beings are incapable of relating to each other on other planes of existence. but in reality, it is not normal (in the statistic sense) for men and women to keep up monogamous sexual activity during years and years. stu

THE BOOK OF PLEASURE

one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. like drugs and the surgeon's knife, they on

corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation, what dare i say more? rather would i commit much sin than compromise myself. there are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is contentment by pleasing yourself. by this and by no other are the inertia of belief; the restoration of the new sexuality and the ever original sel

it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evolves contradictions or a complication to give relationship. transgressing its commandments, dishonesty shows us its iniquity, for our justification; or simultaneously we create an excuse or reason for the sin by a distortion of the moral code, that allows some incongruity (usually retaing a few unforgiveable sins- and an unwritten law) this negative confession is a feigned rationalism that allows adventitious excuses. a process of self-deception to satisfy and summarily persuade yourself of righteousness. what one among us has any excuse but self-love? we do not create or confess a morality that is

venient, that lends itself to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear! 11: the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equal

magined goes on for ever. the imagination learns that the idea is its compulsion. to explain the "why" of belief (or of anything else, we must transcend its schism. by entire consciousness in how the self loves is the means. as we imitate this law of duality in all our processes of believing, it is not so simple as it seems. who has transgressed the law of conception? who has no fear? yet by this sin, is the sciential of what determines the schetic. gracefully compelling or expecting disappointment at the time of desire is the means of locating its deceit, a consciousness that alone gives the chance of inquiry. beyond it is something arbitrary, the pauser, the ordainer of law, imitating it by "reason" is but damning the consequences. reason is belief, belief is fear of one's capability, th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

a belief on the part of jesus (c. 6 b.c.e. 30 c.e) and his disciples in the reality of past lives. in his lux orientalis (c. 1670, joseph glanvil states that the preexistence of humankind was a philosophy commonly held by the jews; and he maintains that such a theological position is illustrated by the disciples ready questioning of jesus when they asked (john 9:1 4: master, was it for this man s sin or his father s that he was born blind? if the disciples had not believed that the blind man had lived another life in which he might have sinned, glanvil argues, the question would have been senseless and impertinent. when jesus asked his disciples who the crowds said he was, they answered that some said john the baptist, others elijah, others jeremiah or one of the prophets (matthew 16:13 14

ewish theologians and philosophers, the karaites, a jewish sect which rejected rabbinism and talmudism, taught transmigration of the soul. anan ben david, who founded the karaites in baghdad about 765, said that all human souls have a common origin in the primordial human, adam kadmon, whose spiritual essence sends forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticized as contrary to orthodox belief, gilgul became a part of the kabbalah, the compilation of mystical works collected in thirteenth-century spain. tr

der the suggestion that it is being controlled by the spirit of a deceased person, it can become marvelously adept at filling in the details of that person s life on earth. for many individuals who hold certain religious views, it is abhorrent for anyone to claim the ability to talk to the dead. at best, in this view, such claimants are frauds and charlatans. at worst, they are committing a grave sin. and if the phenomena of the seance room is really due to as-yet unknown faculties of the human mind, then the sins of mediums are doubled if they claim that manifestations originating in their subconscious come from discarnate entities. spiritualists will answer such charges by stating that the more conservative religions promise their congregations a life eternal, but spirit mediums offer ta

scopalian, and lutheran backgrounds of her extended family. in 1986, she established a church called the society of novus spiritus (new spirit, which, though based essentially upon christian gnostic 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 mediums and mystics 97 kevin ryerson, channeler (archives of brad steiger) ology, rejects the concepts of sin, guilt, and retribution and is devoted to the building of a spiritual community that loves both the father and mother god. while many spirit mediums reject reincarnation as contradictory to their concept of the divine program of spiritual evolution for the spirits of the deceased on the other side, sylvia browne accepts past lives as a central theme in her philosophy. she states that she has c

reed, anger, and so forth. in still other instances, those accused of being possessed might be tied to chairs and subjected to teams of exorcists praying and screaming for the demons to retreat. some observers have compared the techniques of some of the more elaborate exorcisms to a kind of psychodrama in which the possessed is able to enact a kind of release of guilt and feel reborn and freed of sin. while not all contemporary clergypersons believe in the possibility of demon possession, but prefer to speak of mental health problems that may trouble certain parishioners, most still concede that there appears to be an intelligence of some kind that directs evil in the world. they caution that those who suspect possession in themselves or others are not gullible or that they open themselves

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

some way the tension caused by fear, superstition, and the dread of the unknown. among the most well known of such traditions of holding a celebration to honor the deceased is the irish wake. according to an old legend, when st. patrick (fifth century) was dying he requested his weeping and lamenting friends to set aside their grief and to rejoice at his comfortable exit from a world of sadness, sin, and confusion. in order to better shift the emotions from sorrow to joy, st. patrick is said to have instructed each person gathered around his deathbed to take a drop of something to drink. this last request of the saint is observed in deep reverence at every irish wake. the charming story of st. patrick aside, some authorities believe that the irish wake was intended originally to prevent t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

a, but the holy warriors became a secret cult within the church and continued their attacks against all those deemed contrary to the teachings of christianity. when the church itself withdrew its recognition of the garduna, they became a secret society, maintaining always that everything they did was an expression of god fs will and any alleged crime they might commit was free of the taint of any sin. during the eighteenth century, the garduna had expanded its parameters of potential victims to include christians, as well as unbelievers, and they had begun selling their services of murder, kidnapping, robbery, and so forth to anyone who could afford them. they had become so powerful and daring that if any member of the society should be caught and imprisoned, the others thought nothing of

em. it wasn ft long before charlatans began posing as members of the secret fraternity and attempting to charge the gullible for admittance, but when the deceivers could not produce mounds of gold upon demand, the crooks were either imprisoned or pummeled. nor had too much time passed before word spread among the religious that the rosicrucians were satanists who sought only to delude europe into sin. in spite of entreaties, threats, and demands, no rosicrucian stepped forward to identify himself, and the society remained secret.the most secret of all secret societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought

is capable of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 73 witchcraft is also referred to as the gold religion. h being transmitted by means of mental activity and can be used to transmute other forms of energy into matter. witchcraft/wicca generally accepts the doctrines of reincarnation and karma but rejects the idea of original sin. witches believe that the human spirit is at birth like a blank page upon which one fs actions and experiences write the details of one fs character. this is somewhat qualified by the belief that the ways in which individuals will react to their experiences during a particular incarnation is to a large extent determined by the karmic patterns inherited from past lives. through a series of inca

lt (1974, the magick of chant- o-matics (1978, mu revealed (pseudonym: tony earl; 1970, practical color magick (1983, ray buckland fs magic cauldron (1995, secrets of gypsy fortunetelling (1988, secrets of gypsy love magick (1990, the truth about spirit communication (1995, witchcraft from the inside (1971; 1995, witchcraft cthe religion (1966, and two novels: the committee (1993) and cardinal fs sin (1996. he also produced the video witchcraft yesterday and today (1990. m delving deeper buckland, raymond.amazing secrets of the psychic world. new york: hc publishing, 1975. buckland fs complete book of witchcraft. st. paul, minn: llewellyn publications, 1986, 1997. a pocket guide to the supernatural. new york: ace books, 1969. witchcraft ancient and modern (1970. grimassi, raven. encycloped

tchcraft on the evidence of another fs testimony. what is more, the witch must confess without torture by the court. therefore, in order to fully comply with the law, the judges turned the accused witches over to the blackhooded torturers so they, themselves, would not be the ones torturing the accused. once the witch had confessed, she was now eligible to be reconciled to the church, absolved of sin, and burned at the stake. confession or not, of course, the accused witch found her way to the flaming pyres. the difference, in the eyes of mother church, was whether the woman went as guilty but penitent or guilty and impenitent. although recent scholarship has argued that the oft-cited figure of nine million innocent women and men condemned to torture and death for witchcraft durng the inqu

THE GOD OF THE WITCHES

red-hot pincers. this is, as far as i know, the only occasion when the christian clergy pleaded formercy for the culprits; they were so far successful that the sentence was mitigated to beheading with thesword, for which mercy the condemned thanked the magistrate with tears of gratitude.the belief in the dogma of the dying god is the reason why it is so often recorded against witches as aheinous sin that they pretended to be christian while all the time they were "devil-worshippers. thefundamental difference between the two religions is that the christian believes that god died once for all,whereas the more primitive belief is that the god is perpetually incarnate on earth and may therefore be put todeath over and over again. in all probability these "devil-worshippers" were quite honest

THE KEY TO THE MYSTERIES

led free! the miser curses the life of his father, and, like the crow, hungers for corpses. the goal of the ambitious man is- ruins; it is the delirium of envy! the debauchee spits upon the breast of his mother, and fills with abortions the entrails of death. all these loveless hearts are punished by the most cruel of all tortures, hate. because- take it to heart- the expiation is implicit in the sin. the man who does evil is like an earthen pot ill-made; he will break himself: fatality wills it. with the debris of the worlds, god makes stars; with the debris of souls he makes angels. vi the senary the senary is the number of initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of

cried "i will no longer adore the god of the devil! i will not have a hangman for my god" and they thought that he blasphemed. no; but the energy of his faith overflowed in inexact and imprudent words. he said again in the madness of his wounded charity "the liabilities of all men are common, and they expiate each other's faults, as they make merit for each other by their virtues "the penalty of sin is death "sin itself, moreover, is a penalty, and the greatest of penalties. a great crime is nothing but a great misfortune "the worst of men is he who thinks himself better than his follows "passionate men are excusable, because they are passive; passion means suffering, and also redemption through sorrow "what we call liberty is nothing but the all-mightiness of divine compulsion. the marty

who forgive the ungrateful, to those who love their enemies! oh, happy evermore, happy beyond all, are those who embrace poverty, who have drained themselves to the dregs, to give! happy are the souls who for ever make thy peace! happy the pure and the simple hearts that never think themselves better than others! humanity, my mother, humanity daughter and mother of god, humanity conceived without sin, universal church, mary! happy is he who has dared all to know thee and to understand thee, and who is ready to suffer all once more, in order to serve thee and to love thee! xviii the number eighteen this number is that of religious dogma, which is all poetry and all mystery. 65 the gospel says that at the death of the saviour the veil of the temple was rent, because that death manifested the

ce. it is a fine ideal, but utopian. faith will tell me absurdities. i prefer to walk without her. faith. what do you call absurdities? science. i call absurdities propositions contrary to my demonstrations; as, for example, that three make one, that a 92 god has become man, that is to say, that the infinite has made itself finite, that the eternal died, that god punished his innocent son for the sin of guilty men. faith. say no more about it. as enunciated by you, these propositions are in fact absurdities. do you know what is the number of god, you who do not know god? can you reason about the operations of the unknown? can you understand the mysteries of charity? i must always be absurd for you; for, if you understood them, my affirmations would be absorbed by your theorems; i should be

ator said in his figurative language "i would that thou wert cold or hot; but because thou art lukewarm, i will spew thee out of my mouth" the great master, in one of his parables, condemns only the idle man who buried his treasure from fear of losing it in the risky operations of that bank which we call life. to think nothing, to love nothing, to wish for nothing, to do nothing- that is the real sin. nature only recognizes and rewards workers. the human will develops itself and increases itself by its own activity. in order to will truly, one must act. action always dominates inertia and drags it at its chariot wheels. this is the secret of the influence of the alleged wicked over the alleged good. how many poltroons and cowards think themselves virtuous because they are afraid to be othe

THE MAGICIAN S KABBALAH

anscended. geburah brings with it discernment so that one's own position is realised and, later, chesed provides the key to the whole psyche before the whole psyche itself is flung into the abyss. the grade of adeptus exemptus is assigned to this sephirah, signifying that the adept has transcended his notion of self as tiphareth (awareness) and has moved towards the abyss. exempt from guilt, from sin, from all human concerns that are born of our illusionary perception of time and space, he turns to face the great divide. the path of the "wheel" tarot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparent cause and effect, and has become the hub of the wheel (a foreshadowing of the perfect state of chokmah, above chesed, where t

courage, victory, might, god, strong, mighty, hero. geburah is connected with the punishment of god, rigour, severity, and justice. an alternative title of this sephirah is pachad, meaning "fear. its most negative aspect is said to be blind fanaticism, which is often the result of a fear of that which is considered different to one's own beliefs. when the seven sins are allocated to the tree, the sin of geburah is said to be that of anger. it is also connected, in a more positive sense, with discipline and energy. obviously, these aspects are counterbalanced by those of chesed "loving kindness" or "mercy, on the opposite side of the tree, across the path marked by the "strength" card of the tarot. indeed, that card can be taken to depict the harmonised relationship between geburah, symboli

ominated world into the self-aware one. the angel of temperance again presides over this choice, and in the older decks is shown by a man choosing between two women (or choosing whether to be associated with one woman or not, with the advice of another, depending on ones interpretation of the glyph, and in the waite deck by the biblical garden of eden, where this "choice" is made as the "original sin" of the christian mythology. empress: the empress embodies nature, and thus relates to the generative aspect of yesod as the "foundation" or "ground" of growth. it is important that yesod is maintained as a firm foundation, otherwise the state of the blasted tower is brought about continually, and ones interactions with the world of assiah (malkuth) become confused and ultimately destructive

THE NECRONOMICON SIMON VERSION

understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and wor

n that the essence of sumerian mythology is making itself felt in a very real way in this, the latter half of the twentieth century? after the long and poetic magan text, comes the urillia text which might be lovecraft's r'lyeh text, and is subtitled "abominations. it has more specifically to do with the worship of the serpent, and the nature of the cults that participate in the concelebration of sin. again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians's mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done! then, following the

vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 2

eir attributes, then, are as follows: the god of the moon is the god nanna. he is father of the zonei, and the eldest of the wanderers. he is long of beard, and bears a wand of lapis lazuli in his palm, and possesses the secret of the tides of blood. his colour is silver. his essence is to be found in silver, and in camphor, and in those things bearing the sign of the moon. he is sometimes called sin. his gate is the first you will pass in the rituals that follow. his step on the ladder of lights is also silver. this is his seal, which you must engrave on his metal, on the thirteenth day of the moon in which you are working, having no other person about you who may watch you in its manufacture. being finished, it should be wrapped in a square of the finest silk and lain aside until such ti

north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

of catnip. shape and form me. shape and form. body of cat. spirit of bast. tarot chant cards of fortune. visions past and sights of future. guide my thoughts upon this night and show the pathway clear and bright. eliza fegley http//www.sacredspiral.com free-ing chant knots that bind, untie! ropes that tug, undo! free me from the tethers. free me from the chains. pangs of guilt, flee! teaching of sin, forget! i stand tall. i feel strong. i am free! patience chant to be said when you feel a loss of patience and feel the stirrings of anger. air of silence, surround me. quell the flame within me. breathe in the tranquility around me. may the calmness fill and ground me. eliza fegley http//www.sacredspiral.com isis moonlight beauteous love enamoured raven mourning dove spiral helix cosmos sky

THE PATH OF KABBALAH

the creator that we attain in spiritual degrees. the first man was created with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them inside him? the sin of the first man was premeditated. he had to sin, to taste off the tree of knowledge and mingle with the egoistic desires (vessels of reception) in order to 16 of 273 create a complete mixture of the vessels of bestowal with the vessels of reception. only afterwards will there be a gradual correction of the vessels of reception. there seems to be no sin here, because it was premeditated. but i

els of reception) in order to 16 of 273 create a complete mixture of the vessels of bestowal with the vessels of reception. only afterwards will there be a gradual correction of the vessels of reception. there seems to be no sin here, because it was premeditated. but in fact there is still a breach of the rules whether knowingly or unknowingly. did man know? no he did not. did he want to commit a sin? no he did not. but did he break the law? yes he did. a corruption in spirituality is no coincidence, everything is always done for one purpose to correct the egoism and unite it with the altruism. if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man would not be in every egoistic desire, the egoism would have been incorrigible and spiritual ascent mad

d he break the law? yes he did. a corruption in spirituality is no coincidence, everything is always done for one purpose to correct the egoism and unite it with the altruism. if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man would not be in every egoistic desire, the egoism would have been incorrigible and spiritual ascent made impossible. thus, man s sin was a necessity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens the egoism, the will to receive, yet cannot penetrate the egoism. this is how we are awakened to spirituality. to further awaken us, not necessarily to spirituality, but to any personal achievement, a part of the surrounding light must (seemingly) be inside us. for that purpose the

ee lines: right, left and a middle line. man must gradually overpower each of the lines and unite them. this process consists of the suffering of the left line, the ability to cope with it through the forces of the right line, and the reception of the light of the creator in the middle. there is a certain duality here. from the creator s perspective everything is clear and foreseen, including the sin of the first man and its detailed process of correction. everything has its place and time. in fact, everything is already at the end of correction. but for us, it is all a secret. man has yet to discover the regularity in the hidden. we must pace ahead with faith above reason with the unknown pressing and encouraging us to strain to find the creator and maintain the constant contact with him

than pleasant situations, which normally corrupt even more. to suffer from your egoism means to hate it, while clearly seeing that it is in you. the hatred serves to keep us away from the source of the agony. that in turn, serves to build the right frame of mind for progress and desire for nearing the creator. one comes to a state where one realizes that he will not be able to resist committing a sin, even if he knows about it in advance. yet one still wants it, or when he sees it coming to him, he does nothing to distance himself from it, but simply stands and waits. all this belongs to the part of correction. there is nothing that we can do by ourselves. all we can and should do is learn from every obstacle and failure along the way. even if we sometimes think that we have overcome some

THE ROSICRUCIAN MANIFESTOS

lution of dark sentences; she foreknoweth signs and wonders, and what shall happen in time to come; with this treasure was our first father adam fully endued: hence it doth appear, that after god had brought before him all the creatures of the field, and the fowls under heaven, he gave to every one of them their proper names, according to their nature. although now through the sorrowful fall into sin this excellent jewel wisdom hath been lost, and meer darkness and ignorance is come into the world, yet notwithstanding hath the lord god sometimes hitherto bestowed, and made manifest the same, to some of his friends: for the wise king solomon doth testifie of himself, that he upon earnest prayer and desire did get and obtain such wisdom of god, that thereby he knew how the world was created

ak with them, but the unclean babblers he driveth in the 26 wilderness and solitary places. the which is the right reward of the romish seducers, who have vomited forth their blasphemies against christ, and as yet do not abstain from their lies in this clear shining light. in germany all their abominations and detestable tricks have been disclosed, that thereby he may fully fulfill the measure of sin, and draw near to the end of his punishment. therefore one day it will come to pass, that the mouth of those vipers will be stopped and the triple crown will be brought to nought, as thereof at our meeting shall more plain and at large be discoursed. for conclusion of our confession, we must earnestly admonish you, that you put away, if not all, yet the most books written by false alchemists

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

but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and if the punishment be greater than the offence, he who inflicts it becomes executioner and is the real criminal, who is wholly inexcusable, and himself alone deserving of eternal punishment. any being who is tortured above measure, enlarged by an infinitude of suffering, would become god, and this is what the ancients represented in the myth of prometheus

e look, and strain, and laugh, and die. i see the head hovering above to swoop for cruelty or love; i feel the swollen veins below the knotted throat, the ebb and flow of blood, not milk, in breasts of fire; of deaths, not fluctuants, of desire; of molten lava that abides deep in the vast volcanic sides; deep scars where kisses once bit in below young mountains that be twin, stigmata cruciform of sin, the diary of messaline *1. in the second edition, the first edition began with white poppy *2. alice, an adultery, vol. ii, p. 63. a little further on. before the sonnets commence. another poem greets our gaze and charms our senses, it is called gmargaret h: the moon spans heaven fs architrave; stars in the deep are set; written in gold on the day fs grave, gto love, and to forget h; and sea

ial marriage tie, which is denominated as gthe devilish circle of the fiery ring, h which, as their love grew, gbecame one moment like a little thing. h if i am right, the heart of this poem bleeds generous indignation against the marriage bond. we read: it was no wonder when the second day showed me a city on the desert way, whose brazen gates were open, where within i saw a statue for a sign of sin, and saw the people come to it and pray, before its mouth set open for a gin *mysteries: lyrical and dramatic, vol. i, p. 99. before this statue he is brought; her bronze and chilly loins are girded with the sacred gold of lust, her lips are lecherous and large, inviting to kiss: but somehow blood was black upon them; blood in stains and clots and splashes; and the mud trampled around her by t

ic. vol. i, p. 100. so ends the first part of this mystical and symbolic poem, in the second part the queen speaks, her love is similar to that of galice, h if not sublimer: gi was so glad he loved enough to go h. gmy arms could never have released his neck. h the king dies and soon the queen also. love is symbolized in this poem in its higher form as above death. she seeks and finds gthere is no sin. h and i? i knew not anything, but know we are still silent, and united so, and all our being spells one vast to be, a passion like the passion of the sea *mysteries: lyrical and dramatic. vol. i, p. 101. besides the freedom of lovers, aleister crowley advocates the freedom of the children of love; he does not visit the sins of the fathers on the children, as conventionality cruelly does. thou

ldren of free love: turn not thy face from us in wrath, for we are thine own father fs children, and his loins with double fervour gat a double flower; and we indeed were born of drudging wives, pale spouses whom his heart despised, but thou wast of a fairer face and brighter eyes, and limbs more amorous assuaged thy sire; and fuller blood of his is tingling thus now in thy veins indignant at our sin *jephthah, vol. i, pp. 70, 71. thus we find free love is the great, pure, and only true love. its name has been soiled and fouled by the feculencies of holywell street, its celebration misunderstood and prostituted by the church, and its life threatened and blackguardized by the law. but wherever two hearts beat in unison, there is its abode, north or south, east or west, it knows no locality

THE TAROT OF C C ZAIN

e of all who are blind to spiritual things, and also the persecution of those who work to spread the true facts of spirituality. this blind man is the atheist, or materialist, and the man who is so absorbed in material aims that he neglects all thought of spiritual things. it is likewise the man who is a slave to his desires. and the ensemble thus symbolizes the inevitable suffering which follows sin. or, it symbolizes the truly spirit ual man, who is so enthusiastic in his effort to assist the race that he is completely blind to the consequences to himself. and thus, equally well, it symbolizes the law of universal compensation, which decrees that for all effort expended in a constructive channel there inevitably follows increased ability and real advancement. a comparison of one bol taro

THE BOOK OF GATES

ted to evil thought about the gods. they make their invocations in this gateway, they live upon maat (i.e, truth, and their cool waters are in their cisterns. ra saith unto them"'truth is yours, live ye on your food. ye yourselves are truth' and they have power over these their cool waters, which are waters of fire to those who have click to view seven of the righteous gods of the tuat. guilt and sin. and these gods say to ra-'let there be stability to the disk of ra. let him that is in the shrine have the mastery over it, and let the serpent [mehen] guard him well. may the flames of khuti which are in the corners of the hidden shrine grow stronger' and there shall be given to them meat in the place of peace in their circle" p. 96 the above passage refers to the "righteous who are in the t

ris say unto them-'maat be to you, o ye maat gods, and peace be unto you by reason of what ye have done in following after me, o dwellers in the house the soul of which is holy. ye shall live your life upon that whereupon those who live there feed, and ye shall have dominion over the cool waters of your land. i have decreed for you that ye shall have your being in all of it with maat, and without sin (or, defects' their bread shall be maat cakes, their drink shall be of wine, and their libations p. 187 shall be of cool water. and there shall be offered unto them upon earth the offerings which must be made from their land" in the lower register are the figures of twelve men, each of whom tends a monster ear of corn, or a tree, under the superintendence of a god who leans on a staff, and a g

THE SECRET RITUALS OF THE OTO

and ye have verily reason from the crowns of your heads to the soles of your feet to remember how this is the origin of all our tragedy. thus therefore, sir knights valorous and noble, war constantly on all tyranny and superstition, and mostly against bigotries such as orthodox christianity as interpreted in its material sense, old wives tales and foolish fables, the immoral doctrines of original sin and vicarious atonement, and the most hideous eschatology in the history of false religion. nor can much less be averred against all other orthodoxies, with their fables equally absurd, their postulates equally immoral. but also let there be war upon those who seek to refine upon these bigotries in any other way than that of eclectic and syncretistic harmonizations; beware moreover of those wh

nto the light, we therefore are able to lighten the darkest places of the earth, and to consider wisely what lieth in the empire of the evil ones. read therefore these passages in the forgery called the epistle of paul to the file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (1 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. romans: let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: neither present your members unto sin as instruments of unrighteousness; but present yourselves unto god, as alive from the dead, and your members as instruments of righteousness unto god. i speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness

ousness; but present yourselves unto god, as alive from the dead, and your members as instruments of righteousness unto god. i speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification. for when ye were servants of sin, ye were free in regard of righteousness. what fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death. but now being made free from sin, and become servants to god, ye have your fruit unto sanctification, and the end eternal life (romans vi, 12-13 and 19-22) consider also these passages of the old testament: and the lord said unto me, take

ates nobis futuisse viriles, sed caleat cunnus semper amore meo. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (15 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. so for all, in such words as thy poetic genius may overshadow thee withal. of the law love is the law, love under will. is not agape of one numeration with thelema? the word of sin is restriction. do what thou wilt shall be the whole of the law. it is also written: take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me. but ecstasy be thine and joy of earth: ever to me! to me! i charge you very august, excellent, puissant and perfect sovereign princes of rose croix, sir knights companions of the holy graal, even by your sublime

: ever to me! to me! i charge you very august, excellent, puissant and perfect sovereign princes of rose croix, sir knights companions of the holy graal, even by your sublime chastity and the vow of stainless manhood, that ye understand these words! behold! i have declared the law; unto you have i revealed it. i have manifested the tokens to you; with you have i exchanged the words. conquerors of sin and sorrow, partakers of the cup of blessing, initiates of the supreme rite, warders of the ineffable sanctuary, freemen of the city of truth, saints of the everlasting tabernacle! i have discovered unto you the eucharist of resurrection. i have shown you the way. i have spoken unto you the truth. i have endowed you with the life. sons of heaven and daughters of earth, children of god and inhe

THE HOLY BIBLE KING JAMES VERSION

lso brought of the firstlings of his flock and of the fat thereof. and the lord had respect unto abel and to his offering: 4:5 but unto cain and to his offering he had not respect. and cain was very wroth, and his countenance fell. 4:6 and the lord said unto cain, why art thou wroth? and why is thy countenance fallen? 4:7 if thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. and unto thee [shall be] his desire, and thou shalt rule over him. 4:8 and cain talked with abel his brother: and it came to pass, when they were in the field, that cain rose up against abel his brother, and slew him. 4:9 and the lord said unto cain, where [is] abel thy brother? and he said, i know not [am] i my brother s keeper? 4:10 and he said, what hast thou done? the vo

great and mighty nation, and all the nations of the earth shall be blessed in him? 18:19 for i know him, that he will command his children and his household after him, and they shall keep the way of the lord, to do justice and judgment; that the lord may bring upon abraham that which he hath spoken of him. 18:20 and the lord said, because the cry of sodom and gomorrah is great, and because their sin is very grievous; 18:21 i will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, i will know. 18:22 and the men turned their faces from thence, and went toward sodom: but abraham stood yet before the lord. 18:23 and abraham drew near, and said, wilt thou also destroy the page 9 genesis righteous with the wicked? 18:24 peradven

r] not, know thou that thou shalt surely die, thou, and all that [are] thine. 20:8 therefore abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid. 20:9 then abimelech called abraham, and said unto him, what hast thou done unto us? and what have i offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. 20:10 and abimelech said unto abraham, what sawest thou, that thou hast done this thing? 20:11 and abraham said, because i thought, surely the fear of god [is] not in this place; and they will slay me for my wife s sake. 20:12 and yet indeed [she is] my sister; she [is] the daughter of my father, but not the daughter of my mother; and sh

in the camel s furniture, and sat upon them. and laban searched all the tent, but found [them] not. 31:35 and she said to her father, let it not displease my lord that i cannot rise up before thee; for the custom of women is upon me. and he searched, but found not the images. 31:36 and jacob was wroth, and chode with laban: and jacob answered and said to laban, what [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me? 31:37 whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set [it] here before my brethren and thy brethren, that they may judge betwixt us both. 31:38 this twenty years [have] i [been] with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have i not eaten. 31:39 that which was

cast her eyes upon joseph; and she said, lie with me. 39:8 but he refused, and said unto his master s wife, behold, my master wotteth not what [is] with me in the house, and he hath committed all that he hath to my hand; 39:9 [there is] none greater in this house than i; neither hath he kept back any thing from me but thee, because thou [art] his wife: how then can i do this great wickedness, and sin against god? 39:10 and it came to pass, as she spake to joseph day by day, that he hearkened not unto her, to lie by her [or] to be with her. 39:11 and it came to pass about this time, that [joseph] went into the house to do his business; and [there was] none of the men of the house there within. 39:12 and she caught him by his garment, saying, lie with me: and he left his garment in her hand

TURNER ROBERT ARBETEL OF MAGICK

ts thereof, do of their own accord offer themselves to men in the forms of spirits, and are ready to perform their offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? but there do appear also evil spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sin, as a punishment due to sinners. whosoever therefore desireth familiarly to have a conversation with spirits, let him keep himself from enormious sins, and diligently pray to the most high to be his keeper; and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of god, and he will give him an increase in wisdom. 17 aphor 20. all things

ss: these are subject to vanity, because they run headlong into darkness, and inthral themselves in eternal punishments for their rebellion. their kingdom is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist without some vertue and great gifts of god; and partly most filthy and horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of god, blasphemies against the true god and his works, worshippers of devils, disobedience towards magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and with th

but onely to the low and humble. in the fifth place we are to take care, that we understand when the spirits are assisting us, in undertaking the greatest business; and he that understands this, it is manifest, that he shall be made a magician of the ordination of god; that is, such a person who useth the ministery of the spirits to bring excellent things to pass. here, as for the most part, they sin, either through negligence, ignorance, or contempt, or by too much superstition; they offend also by ingratitude towards god, whereby many famous men have afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy; and also when they do not use their gifts for that honor of god which is required, and do prefer [illegible greek].1 sixthly, the magitian hath need of fa

arth. diana of the ephesians shewed her worship, as if it had been sent from heaven. so also apollo. and all the religion of the heathens is taken from the same spirits; neither are the opinions of the sadduces, humane inventions. aphorism 49. the conclusion therefore of this isagoge is the same which we have above already spoken of, that even as there is one god, from whence is all good; and one sin, to wit, disobedience, against the will of the commanding god, from whence comes all evil; so that the fear of god is the beginning of all wisdom, and the profit of all magick; for obedience to the will of god, followeth the fear of god; and after this, do follow the presence of god and of the holy spirit, and the ministery of the holy angels, and all good things out of the inexhaustible treas

inning of all wisdom, and the profit of all magick; for obedience to the will of god, followeth the fear of god; and after this, do follow the presence of god and of the holy spirit, and the ministery of the holy angels, and all good things out of the inexhaustible treasures of god. but unprofitable and damnable magick ariseth from this; where we lose the fear of god out of our hearts, and suffer sin to reign in us, there the prince of this world, the god of this world beginneth, and setteth up his kingdom in stead of holy things, in such as he findeth profitable for his kingdom; there, even as the spider taketh the flye which falleth into his web, so satan spreadeth abroad his nets, and taketh men with the snares of covetousness, until he sucketh him, and draweth him to eternal fire: thes

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

r de l acte, les ayant ve es revenir au sabbat toutes sanglantes se plaignant de douleur, laquelle vient de ce que le membre du d mon estant faict escaille comme un poisson, elles se referrent en entrant, et se levent et piquent en sortant: c est pour quoy elles fuyent semblables rencontres. que le membres du diable, s il estoit estendu, est long environ d ule aulne, mais il le tient entortill et sin eux en forme de serpent: que souvent il interpose quelque nu e quand il veut se joindre quelque femme ou fille. qu elle a veu le diable avec plusieurs personnes au sabbat qu elle nous a nomm, et que si veux taire pour certain raison. et en fin qu elle avoit aussi est d pucell e par luy des l aage de treize ans, et depuis cognue plusieurs fois en forme d homme, et en mesme fa on que les autres

ti d une aulne, de m diocre grosseur, rouge, obscur, et tortu, fort rude et comme piquant. en voicy d une autre sorte. marguerite, fille de sare, aag e de seize dixsept ans, d pose que le diable, soit qu il ayt la forme d homme, ou qu il soit en forme de bouc, a toujours un membre de mulet, ayant choisi en imitation celuy de cet generative powers 245 married women to girls, because there was more sin in the connection, adultery being a greater crime than simple fornication. in order to give still more truthfulness to his account of the sabbath, de lancre caused all the facts gathered from the confessions of his victims to be embodied in a picture which illustrates the second edition of his book, and which places the whole scene before us so vividly that we have had it re-engraved in facsim

TYSON DONALD NEW MILLENNIUM MAGIC

from behind god's back. he or she produced mira- cles on demand, and made-to-order. the implication was that the magician could not do this without the aid of the devil. it was diabolical to actively seek to upset the laws of nature. god might do xxii new millennium magic so at his pleasure, but man had no right to ape him. such effrontery must be pun- ished. magicians must be cast down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fa

the all. t he point corresponds to the perspective adopted by the observing intelli- gence and is thus a symbol for the self. true self is at the absolute center of the universe. the center of the universe is not a fued point in time and space but is wherever the eye of god pauses to make its observations. any point can be the center of the universe, for all points are one, engendered within the sin- gle point of the unmanifest. the true self of a human being is the observing eye of god, and so is always at the center of the universe. the personal universe of an individual is that part of manifestation which he or she interacts with through the avenues of the senses, thoughts, or dreams. everyone has a unique personal universe that corresponds with more or less accu- racy to the universe

s upreared in the sky, and radiant with light. brightest of trees, that beauteous beacon was dipped in gold, and bedight with jewels: four at the base, and five on the beam glistened on high 'twas no gallows tree, emblem of shame, but the souls of the blest were gazing upon it, god's bright angels, the glorious creation, all kindreds of men 'twas a tree of triumph; but troubled was i stained with sin, as i stood and gazed on the cross of glory, aglow with light. layers of gold, and glittering jewels covered its bark, and buried the wood. still through the gold that garnished its side, i was 'ware of wounds where once it had bled, scars of a battle old. i was bowed with sorrow; but the vision filled me with fear when i saw that it changed its hue-now chased with gold, now stained with blood

wo, which color and distort the nature of the third point even as they trans- mit some secondhand concept of it. so it is in the world, which is a part of the unmanifest yet paradoxically isolat- ed from its highest expression. the absolute can only be viewed indirectly by the effect it has on other created things. the myth of adam and eve represents the transition from triangle to square. adam's sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals

t be acceptable to many people, but let the fools be foolish and the wise be wise. the truth was always understood by adepts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the mor- row; and in

TYSON DONALD THE POWER OF THE WORD

rist is both heaven and earth mingled in one form. when i speak of christ in these pages, i am not asserting a christian bias. christ is merely the most complete expression of the messiah figure, an embodiment of the infinite light (ain soph aur, whose purpose is to descend from heaven (atziluth) to earth (assiah, uniting spirit with flesh, and by this act of sacrifice to redeem humanity from its sin of imbalance (pure judgment, or din-see scholem, kabbalah, p. 123) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the true first sin committed by adam was the division of the tree of knowledge from the tree of life, originally a single tree. this division is known as the "cutting of the shoots" and is s

ome inwardly tranquil. when you feel an inner peace, raise your hands before your heart and clap them three times together; then raise and spread your arms heavenward in a empowering the rings 107 posture of invocation, your palms turned upward. speak the following cleansing prayer: have mercy upon me, 0 god; blot out my transgressions. wash me thoroughly from mine iniquity and cleanse me from my sin. purge me with 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 w

ing of gylfi. these names should not be thought of as different titles for the same unchanging god. they embody and define complete and separate identities. woden the pleasant one is a completely different god from woden the worker-of-evil. this same magical reality applies to the names of the angels in the keys. the thirteenth key 0 you swords of the south, which have 42 eyes to stir up wrath of sin, making men drunken which are empty: behold the promise of god and his power, which is called amongst you a bitter sting. move, and show yourselves; open the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshiper of the highest. analysis of the thirteenth key although the rulers of this key are called "swords of the south" this would seem

ke violence based upon uncontrolled desire. the lust-provoking power of the angels is called their eyes, because through the organs of sight men look upon the adornments of women and awaken to desire. unlawful desire is intended, which in biblical times was desire for any woman out of wedlock, particularly the lust after prostitutes who painted their faces and wore red cloth. lust is not the only sin provoked by the "eyes" of the rulers of the south (more accurately, the west. lust is only the vehicle by which they accomplish their purpose. once the desires of men have been aroused, they are easily persuaded to fight over their whores and to commit mayhem and murder. this lustful fighting over prostitutes is the "wrath of sin" mentioned in the key. the men are said to be "drunken which are

become visible upon the air, written in enochian characters of fire. since he is the god of fury, his "promise" is a severe judgment upon the goddess of the world for her sinful multiplicity of forms. she is to be punished for her diversity, which pollutes her primordial simplicity and bars her from heaven. in the keys, this is the true reason given for the apocalypse-not the sins of men, but the sin of diversity committed by the soul of the world. in the original english text of the key, kelley received the words "which is called amongst you fury" but the angel nalvage added the footnote "or extreme justice (see casaubon, p. 193. i have chosen to retain both names to indicate that in this key, god is dual. he is both the god of din and the god of geburah. his will is administered both by

UNLEASHING THE BEAST

owley not only reflected his own era and the sexual anxieties of the late victorian era, but also foreshadowed much of our own era and our own sexual obsessions at the dawn of the new millennium. i. the new aeon: crowley and the end of the victorian age the nightmare world of christianity vanished at the dawn.[t]he detestable mysteries of sex were transformed into joy and beauty. the obsession of sin fell from my shoulders into the sea of oblivion- the confessions of aleister crowleyxii the point about crowley is that he seems to contain all these sorts of ideas and identities indeed most of the vices of the twentieth century and he was dead at the end of 1947- snoo wilson, author of the play the beast xiii born in 1875, the son of a member of the highly puritanical plymouth brethren sect

repression of the sexual instinct; and conversely, the surest way to solve our contemporary problems lies in its liberation: the battle will rage most fiercely around the question of sex .mankind must learn that the sexual instinct is ennobling. the shocking evils which we all deplore are principally due to the perversions produced by suppressions. the feeling that it is shameful and the sense of sin cause concealment, which is ignoble and internal conflict which creates distortion, neurosis, and ends in explosion. we deliberately produce an abscess and wonder why it is full of pus, why it hurts, why it bursts in stench and corruption. the book of the law solves the sexual problem completely. each individual has an absolute right to satisfy his sexual instinct as is physiologically proper

VOX SABBATUM

se among his people. vox sabbatum the witches sabbat 19 life is an abomination to god, and our life is sacred unto our lord the devil, satanadar, antecessor! to the abominations come life and joy, that a necromancer, a wizard, a witch, a charmer and observer of times is blessed by the adversary opposer, that the son or daughter is blessed to pass through the fire and use divination witchcraft and sin is the liberation which derives from rebellion, as the whoredoms of thy mother jezebel are many, joy and life is ours! in the name of cain, in the name of lilith az! lucifer triumphans! you may now all begin focusing on the purpose of the rite, with mantras and ravenous and barbarous chants uttered from the blackened robes you may be wearing, allow dance to guide you towards the daemon you see

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natural opposition of light to darkness, but later the sun-god became the symbol of right and truth as well as of light, and set the symbol of sin and wickedness as well as of darkness, and ultimately the nature myth was forgotten, and the fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian adaptation of the legend of horus and set. after these things horus, so

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

cima hora de apolonio. los ngeles, los querubines, y los serafines vuelan con rumores de alas. hay regocijo en el cielo, despierta la tierra, y el sol que surge de ad n. este proceso pertenece a las grandes iniciaciones de misterios mayores, donde s lo reina el terror de la ley. arcano xxi (21) duod cima hora de apolonio. las torres del fuego se inquietan. esta es la entrada triunfal en la dicha sin l mites del nirvana, donde el maestro se reviste con el resplandeciente traje de dharmasaya, o bien, renuncia a la dicha del nirvana por amor a la humanidad, y se convierte en bodhisattva de compasi n. en un salvador de la pobre humanidad doliente, en una cu a m s de la muralla guardiana levantada con la sangre de los m rtires. samyak sambuddho, maestro de perfecci n renunci al nirvana por amo

dice, y pulgar sobre la superficie del plexo card aco. practica: de acuerdo con la descripci n anterior se sugiere este ejercicio: retirad de vuestra mente toda clase de pensamientos; aquietad la mente, serenad el pensamiento, imaginad ahora el "santo ocho" en la forma gr fica que aqu se representa: y dejad a esta figura sumergirse en vuestra consciencia y dorm os. luego, poned la mente en blanco sin pensar en nada. as despu s de cierto tiempo "despertareis conciencia en cuerpo astral. pues bien, si se considera la formaci n de este signo resalta la continuidad de un mismo brazo que cierra un doble circuito en el primer rasgo, mientras que en el segundo, s lo cierra uno, desvi ndose en el otro, para proyectarse hacia fuera despu s de cortar el signo en el punto mismo de su cruzamiento cent

ora el equilibrio m gico, en el arcano dos del tarot. el cuerpo f sico est organizado con los elementos. el intimo eman de la estrella interior que siempre nos ha sonre do. y esta polarizado positivamente. y el cuerpo f sico es la sombra negativa del intimo. el esp ritu y la materia viven en eterna lucha. cuando el esp ritu vence a la materia, es ya un maestro. maya (la ilusi n) no podr a existir sin la dualidad. fuerza y materia son dos modalidades de una misma cosa: energ a. la materia es energ a determinada y determinadora de nuevas ondulaciones. la evoluci n es un proceso de complicaci n de la energ a cuyo resultado es el macro cosmos y el micro-cosmos. el universo es maya (ilusi n. el universo existe por el karma y es una masa de sombras flotantes. cuando el esp ritu (el intimo) se li

o; la mujer es la otra. las dos columnas no deben estar ni muy cerca ni muy lejos; debe haber un espacio como para que la luz pase en medio de ellas. hay que transmutar el plomo de la personalidad, en el oro puro del esp ritu: eso es alkimia. hay que transformar a la luna en sol. la luna es el alma, el sol es el cristo interno. necesitamos cristificarnos. ning n ser humano puede retornar al padre sin haber sido devorado por la serpiente. nadie puede ser devorado por ella sin haber trabajado en la fragua encendida de vulcano (el sexo. la llave de la cristificaci n es el arcano a.z.f. el mantram del gran arcano es i.a.o. i (ignis, fuego: a (aqua) agua; o (origo, principio, esp ritu. 18 mars descends into the flaming forge of vulcan in order to retemper his sword and to conquer the heart of v

uffering labor pains in delivery. when jesus therefore saw his mother and the disciple standing by, whom he loved, he said unto his mother: woman, behold thy son! then he said to [john] the disciple, behold thy mother! and from that hour that disciple took her unto his own home. john 19: 26, 27. 4 pronounced al-kah-est 5 ternary: composed of 3 or arranged in 3s. el azufre (fuego) arde totalmente, sin dejar residuo, y el azufre es el schin del zohar. y el agua es el men del zohar (el ens seminis) el fuego y el agua mediante sucesivas transmutaciones, quedan reducidos al aleph kabal stico que los alkimistas denominan alkaest. as se realiza el i.a.o, y as se abren las doce facultades del alma. el alma se cristifica "kundalini florece" en nuestros labios fecundos, hecho verbo. el ternario es l

WHO ARE THE DRACONIANS

the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (65 of 68 [8/25/2000 17:20:01] to try and understand this conflict it might be useful to try and see it as a war between the sovereigntists (free agency/ free thought/ spiritual rule over the material) and the collectivists (no free agency/ no free thought/ material rule over the spiritual. lucifer's original 'sin' was when he left his 'space' and invaded the 'space' that rightfully belonged to other created beings. he invaded their 'ring pass not' and became increasingly worse as time passed, until he eventually became the 'spiritual black hole' that he is, having eliminated within its being any remaining spark of light or conscience through which the almighty might have been able to bring lucifer back

WICCA EIGHT SABBATS OF WITCHCRAFT

rworld with her gift of abundant life. eight sabbats of witchcraft get any book for free on: www.abika.com 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 w

s robin hood, maid marian, and little john played an important part in may day folklore, often used as titles for the dramatis personae of the celebrations. and modern surnames such as robinson, hodson, johnson, and godkin may attest to some distant may eve spent in the woods. these wildwood antics have inspired writers such as kipling: oh, do not tell the priest our plight, or he would call it a sin; but we have been out in the woods all night, a-conjuring summer in! and lerner and lowe: it's may! it's may! the lusty month of may. eight sabbats of witchcraft get any book for free on: www.abika.com 19 those dreary vows that ev'ryone takes, ev'ryone breaks. ev'ryone makes divine mistakes! the lusty month of may! it is certainly no accident that queen guinevere's 'abduction' by meliagrance o

WICCA WITCHCRAFT TODAY

ys has been that power must be passed from man to woman or from woman to man, the only exception being when a mother initiates her daughter or a father his son, because they are part of themselves (the reason is that great love is apt to occur between people who go through the rites together) they go on to say 'the templars broke this age-old rule and passed the power from man to man: this led to sin and in so doing it brought about their downfall' if this story was not merely invented to explain the fall of the order, it would seem that the templars may have known and used some of the old magic. is it possible that the heads or skulls they were said to worship may simply have been images representing death and what lies beyond? the main ground for this theory is that the witches think the

of fantasy. to certain kinds of person the relief gained has been of enormous benefit and these occasional nights of release are something to live for. among primitive people dancing was the usual religious expression. in witch tradition it was the necessary preliminary to the climax of the sabbat, the producing of power; it may have had other objects, to bring joy and to express beauty. this was sin to what chesterton called 'that gang of revolting calvin-ists, though st. thomas aquinas only says 'all dancers are not necessarily damned' some people may have blundered into a sabbat and been shocked, but the anglo-saxons are notorious for being easily shocked and complaining to the powers that be. i am told that in the olden days witches had knowledge of a herb called kat which, when mixed

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

it be. mountain snow, shingle white grit; fish in ford, shelter in cave; who acts harshly is hated. mountain snow, stag in flight; common for a lord, gleaming blade, and mounting a saddle-bow, and dismounting, anger well-armed. mountain snow, stag hunched-up; many have muttered, truly, this is not like a summer day. mountain snow, stag hunted; whistle of wind over tower eaves; burdensome, man, is sin. mountain snow, stag bounding; whistle of wind over high white wall; common, a quiet beauty. mountain snow, stag on sea-strand; an old man knows his youth lost; a foul face keeps a man down. mountain snow, stag in grove; raven dark-black, roebuck swift; one free and well, strange he should groan. mountain snow, stag in rushes; marshes freezing, mead in cask; common for the crippled to groan. m

ut one chariot-rider is seen in mag mell of many flowers, there are many steeds on its surface, though them thou seest not. the size of the plain, the number of the host, colors glisten with pure glory, a fair stream of silver, cloths of gold, afford a welcome with all abundance. a beautiful game, most delightful, they play sitting at the luxurious wine, men and gentle women under a bush, without sin, without crime. along the top of a wood has swum thy coracle across ridges, there is a wood of beautiful fruit under the prow of thy little boat. a wood with blossom and fruit, on which is the vine s veritable fragrance, a wood without decay, without defect, on which are leaves of golden hue. we are from the beginning of creation without old age, without consummation of earth, hence we expect

of a wood has swum thy coracle across ridges, there is a wood of beautiful fruit under the prow of thy little boat. a wood with blossom and fruit, on which is the vine s veritable fragrance, a wood without decay, without defect, on which are leaves of golden hue. we are from the beginning of creation without old age, without consummation of earth, hence we expect not that there should be frailty; sin has not come to us. an evil day when the serpent went to the father to his city! she has perverted the times in this world, so that there came decay which was not original by greed and lust he has slain us, through which he has ruined his noble race: the withered body has gone to the fold of torment, and everlasting abode of torture. 256 it is a law of pride in this world to believe in the cre

m home. the successful political leader can divide the national cake so that everybody thinks he s getting a slice. there s nothing like a few shots to change the fanatic into a nonpartisan. a patriotic politician will always lay down your life for his country. a political party is the madness of the many for the gain of a few. swift pride you cannot soothe the proud. pride is the author of every sin. pride never stops growing until it s ready to challenge god. the gentry s pride prevents their seeing the beauty of humility. he that winna be counseled canna be helped. tact and talk a diplomat must always think twice before he says nothing. never talk about a rope in the house of a hanged man. a tactful word is better than a pound in the hand. never talk about the blow that s not yet struck

on between the faith of the indian and the white man. indian faith sought the harmony of man with his surroundings; the other sought the dominance of surroundings. in sharing, in loving, all and everything, one people naturally found a due portion of the thing they sought, while in fearing, the other found need of conquest. for one man the world was full of beauty; for the other it was a place of sin and ugliness to be endured until he went to another world, there to become a creature of wings, half-man and half-bird. forever one man directed his mystery to change the world he had made; forever this man pleaded with him to chastise his wicked ones; and forever he implored his god to send his light to earth. small wonder this man could not understand the other. but the old lakota was wise

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

rcury, 8 64, 260 and 2080. of luna, 9, 81, 369 and 3321. each number then becomes a name. take the case of mercury. 64 is alike din and dni, din and doni. 260 is tiriel, tirial and 2080 is taphthartharath, tptrtrt. rawlinson, in his volumes on the ancient monarchies, states that the chaldeans associated mystic numbers with their deities. thus to anu, pluto, 60. bel, jupiter, 50. hoa, neptune, 40. sin, the moon, 30. shamash, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been written. one famous square of five times five divisions, amounting in most

note, it has been argued, and by a great churchman too, that the whole tale rests on error, and that for serpent we should read ape (rev. adam clarke. this is substituting one error for another. in the orgies of bacchus maenades, the worshippers had snakes twined in their hair and danced, singing eve, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott eve, by whom came the sin. see clemens alexandrinus, protrept 9. 38. duality introduces us to the fatal alternative to unity or good, namely evil; and to many other human and natural contrasts--night and day, light and darkness, wet and dry, hot and cold, health and disease, truth and error, male and female, which man having fallen from his high estate, from spirit to matter, cannot avoid associating himself with. two

. the pious man, who is not easily provoked but is easily pacified; and he who is easily provoked and is with difficulty appeased, he is a wicked man. there are 4 sorts of pupils in occult science; he who learns and then will not teach; he who wants to teach and does not learn; he who learns and then teaches; and lastly, he who listens and won t learn and can t teach. four things deter a man from sin; the thought of whence he comes, the fear of where he may go, the conception of who his judge will be, and what his fate may be at the judgement. four persons should offer up thank offerings; he who returns safe from a sea voyage, he who has safely crossed a desert, he who has recovered from an illness, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and he who is re

s judge will be, and what his fate may be at the judgement. four persons should offer up thank offerings; he who returns safe from a sea voyage, he who has safely crossed a desert, he who has recovered from an illness, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and he who is released from prison. these are referred to in psalm cvii. four men have died from original sin, the work of the serpent, for they themselves did no ill; benjamin, amram, the father of moses, jesse, the father of david, and chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the sta

should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of supernal communion with god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the tractate yoma says god will pardon a man three times for a sin, but the fourth occasion is fatal. the jewish sanhedrin had power to order 4 sorts of death penalty; by stoning, beheading, burning and strangling. the sanhedrin as a court of justice ceased with the second temple, but the rabbis taught that if a man incurs the death penalty of either form he still dies in these ways fortuitously, as if he would have been exenumbers--th eir occu lt power an d

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

the comment at the conclusion of rashbi s words, all await this moment, kullehu mehakan lehay itto. with this symbolism in hand we can decode the rest of the homily. if the word et denotes shekhinah, then et ahra, the other moment, will refer to the corresponding force on the other side, sitra ahra, the technical name of the demonic realm coined by castilian kabbalists of the zoharic circle. the sin of nadab and abihu consisted of their attempt to unite the demonic feminine, elsewhere identified as lilith, with the king on the side of holiness, which in this case is tif eret. although not stated explicitly, it is likely that the zoharic interpretation was inspired by the expression esh zarah, strange fire, used in conjunction with nadab and abihu in several verses, as noted above. the str

ure of jesus, expressed as both his demiurgic collaboration in the beginning and his messianic dominion at the end.39 especially relevant is the revelation of jesus concerning what will come to pass soon, as bequeathed to john through an angel. jesus is described in that revelation as the firstborn of the dead and the ruler of kings on earth (rev 1:5, the one who has freed human beings from their sin by his blood (ibid, 6) and thereby transformed believers into a kingdom of priests (a locution based on exod 19:6) to whom belong the dominion and glory everlastingly (rev 1:6. the surmise that reish laqish s statement is responding to the christological doctrine is substantiated by the celebrated poetic flourish that ends the opening prayer of john s apocalypse: i am the alpha and the omega

from the bahir, one depicting god (on the basis of job 25:2) as making peace between michael on the right and gabriel on the left,58 the other describing satan as the evil power after tau/ where endings begin 169 on the north side of the divine (related exegetically to jer 1:14, a force that assumes the shape of a hand and is identified as chaos, tohu, the matter that confounds people until they sin.59 after citing the latter text, abulafia comments: what they said concerning the seal of the holy one, blessed be he, being truth, this is truth and peace you must love (zech 8:18),60 and tau alludes to the name of the splendor [le-shem tif arto] of the holy one, blessed be he,61 for everything is beneath the dominion of the blessed one, and this is [the meaning of] tau you shall live [tihyeh

no place (atar law atar, which is found neither above or below. significantly, this gnosis, exemplified by jacob, is presented as a way of coming to know the seal of god, which is truth. one must be wary of being drawn to these potencies, since they may lure one into implementing the destabilizing wisdom that everything is its opposite, that truth is deception, that good is evil, that holiness is sin. yet it is precisely this insight that is at the heart of the mystical vision, the apprehension of the secret of faith, the a rmation of the identically different in the oneness of what is differently identical. this is the moment of which i spoke in chapter 2, the moment that affords one the opportunity to see with two eyes, one eye seeing unity and the other duality, though there must be a t

us it and everything that is beneath it are ready to be submissive to keepers of the torah. before israel stood [at mount sinai] it was in the hands of the holy one, blessed be he, but after israel stood and received the torah, which is above time, it was given to them to abrogate his warnings from evil to good, to remove his judgment, and to restore it to its nature as it was prior to the primal sin by means of torah, which is above the order of time. 152. cordovero, pardes rimmonim, 4:6, 19d. 153. the distinction between physical time and metaphysical time that i have applied to kabbalistic ontology resonates with newton s concept of absolute time, which he distinguishes from relative time. the latter is the measurable time kept by human devices, whereas the former is rooted in the everl

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause. ch.ad. tuns to postulant who has been led slowly forward during the foregoing until he now stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgemen

t with deceit" 2nd ad. puts out red light in centre. ch.ad "i have glorified thee on earth, i have finished the work which thou gayest me to do; the glory which thou gayest me i have given them, that they may be one" 2nd ad "homage unto thee who art beautiful at morn and at eve: the never resting stars wing hymns of praise unto thee: the stars which never fail glorify thee, for thou art dead unto sin" 3rd ad "0, grant unto me a path wherein i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" puts out 7 violet candles. ch.ad "i have declared unto them thy name and will declare it, that the love wherewith thou hast loved me may be in them, and i in them" 2nd ad "homage unto thee who art crowned king of kings, 0 the divine substanc

w that the fiery emotion has now been left behind "thou hast died unto the passions" the four green candles are extinguished. here, strength and weakness are left behind "thou art the one who maketh strength which protect us" the red light in the center is extinguished. here, the seed of desire is left behind "for thou hast shed the blood of they desires" the seven violet candles are put out. all sin is transgressed here, so that a path be cleared to the heavens so one may obtain the unobtainable "0 grant me a path where i may pass in peace" the six yellow candles are put out. here a sign or some type of contact is asked for "send word and the earth is flooded with silence at thy renunciation" the four green candles are put out. here the petition is answered by the chief adept "in the worl

ad" which is "unity; and realize, not only the unity of god, but also the unity of man. preparation for 70=40 (the preparation extends over a four week period) 1. burn incense daily. 2. eat beans, peas("pulse" of the bible, purple grapes, honey, milk, white bread. 3. learn thoroughly and repeat daily the following: earthborn and bound, our bodies close us in. clogged with red day and shuttered by sin: we must arise flowers bind us round and grasses catch our feet birdsongs allure and blossom scent is sweet: we must arise. mountains may beckon and the seas recall enthrall cloud forms delude and rushing streams: we must arise. planets encircle with their spiral light stars call us upward to our faltering flight: thus we arise. into the darkness plunge, fearless of pain, coldness to silence c

ains in both cases aer parted from within, to show that there is life behind. it is unlawful to enter it in either instance by the force of our own act and will. the sealing of the gate of nun therefore signifies that we must not forestall the experience of mystical death, and the reason is that tiphereth is not the place of resurrection. we must also remember that there is the spiritual death of sin, and this has analogies with an old version of the 13th tarot key, in which the skeleton reaps no longer in a grass meadow, but amidst the shadowy flames of tophet. it is the harvest of the second death. the celebrant replaces the card and then hands to the philosophus the 15th tarot key. celebrant to enter tiphereth through the left hand or 26th path is also impossible, as shown by the interv

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