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0 0 INITIATION CEREMONY

and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

i.e, irmin with iring, and irmiu-street alternates with iring-street, then in the god-myth also, there must have existed points of contact between irmin z=osinn and iring= heimdallr: well, heimdallr was a son of o'sinn, and the welsh milky way was actually named after gwydion, i.e, woden. from the irminscd four roads branched out across the country, eriksgata^ so king ilakon is admitted into the society of fjods, itennusr and bragi go to meet him' siti hakon met) heisin gos (hakonarmal^ dahhnann guesses it may be the upsul erik (d. 804. 3 aitd. blatter 1, 372-3. 3g2 heroes. extended in four directions, four such highways are likewise known to english tradition, though it gives the name of ermingestret to only one, and bestows other nriythic titles on the rest. of irniin and of iring, both

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is refused, you have freed yourself of bitterness, though you may need to repeat the ritual several times if the hurt is deep. a spell for increasing self-confidence sometimes people around us- perhaps a critical relative, a spiteful ex-lover or a thoughtless colleague- can damage our self-esteem. we look at media ideals of loveliness and feel we are far from the image of perfection created by a society that worships youth. but if we can only believe in ourselves and love ourselves, hey presto, we radiate our own unique beauty and others are drawn to us, because of this powerful but indefinable personal magnetism. this spell is designed to boost that self-belief* around your bathroom, light purple candles, placed safely so that they cast pools of light on the water when you fill the bath*

ABRAMELIN1

one who peruses this work. he stands a dim and shadowy figure behind the tremendous complication of central european upheaval at that terrible and instructive epoch; as adepts of his type always appear and always have appeared upon the theatre of history in great crises of nations. the age which could boast simultaneously three rival claimants to the direction of two of the greatest levers of the society of that era the papacy and the germanic empire when the jealousies of rival bishoprics, the overthrow of dynasties, the roman church shaken to her foundations, sounded in europe the tocsin of that fearful struggle which invariably precedes social reorganisation, that wild whirlwind of national convulsion which engulfs in its vortex the civilisation of a yesterday, but to prepare the recons

ABRAMELIN2

rfume upon the altar. also towards the end of your oration, ye shall pray unto the holy angels, supplicating them to bear your sacrifice before the face of god, in order to intercede for you, and that they shall assist you in all your operations during these two moons. the man who is his own master34 shall leave all business alone, except works of charity towards his neighbour. you shall shun all society except that of your wife and of your servants. ye shall employ the greatest part of your time in speaking of the law of god, and in reading such works as treat wisely thereof; so that your eyes may be opened unto that which from past time even unto the present ye have not as yet seen, nor thought of, nor believed. every sabbath eve shall ye fast, and wash your whole body, and change your g

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

with these conditions: the direct experience of spiritual truth. here, and here only, do we find a position in which the great religious minds of all times and all climes coincide. it is necessarily above dogma, because dogma consists of a collection of intellectual statements, each of which, and also its contradictory, can easily be disputed and overthrown. 3. you are probably aware that in the society of jesus the postulants are trained to debate on all these highly controversial subjects. they put up a young man to prove any startling blasphemy that happens to occur to them. and the more shocked the young man is, the better the training for his mind, and the better service will he give to the society in the end; but only if his mind has been completely disabused of its confidence in it

for his mind, and the better service will he give to the society in the end; but only if his mind has been completely disabused of its confidence in its own rightness, or even in the possibility of being right. 4. the rationalist, in his shallow fashion, always contends that this training is the abnegation of mental freedom. on the contrary, it is the only way to obtain that freedom. in the same society the training in obedience is based on a similar principle. the priest has to do what his superior orders him 'perinde ac cadaver' protestants always represent that this is the most outrageous and indefensible tyranny "the poor devil' they say 'is bludgeoned into having no will of his own' that is pure nonsense. by abnegating his will through the practice of holy obedience his will has beco

the poor devil' they say 'is bludgeoned into having no will of his own' that is pure nonsense. by abnegating his will through the practice of holy obedience his will has become enormously strong, so strong that none of his natural instincts, desires, or habits can intrude. he has freed his will of all these inhibitions. he is a perfect function of the machinery of the order. in the general of the society is concentrated the power of all those separate wills, just as in the human body every cell should be completely devoted in its particular quality to the concentrated will of the organism. 5. in other words, the society of jesus has created a perfect imitation of the skeleton of the original creation, living man. it has complied with the divinely instituted order of things, and that is why

hat its greatest and most important achievements have been in the domain of science and philosophy. it has done nothing in religion; or, rather, where it has meddled with religion it has only done harm. what a mistake! and why? for the simple reason that it was in a position to take no notice of religion; all these matters were decided for it by the pope, or by the councils of the church, and the society was therefore able to free itself from the perplexities of religion, in exactly the same way as the novice obtains complete freedom from his moral responsibilities by sinking his personal phantasies in the will of the superior. 6. i should like to mention here that the spiritual exercises of st. ignatius are in their essence really admirable yoga practices. they have, it is true, a tinge o

e as a counterblast to the reformation. he was very wise to devise a plan, irrespective of its abstract merits as philosophy, which would most efficiently serve that single purpose. the only trouble has been that this purpose was not sufficiently cosmic in scope to resist internal forces. having attained the higher planes by practice of these exercises, they found that the original purpose of the society was not really adequate to their powers; they were, so to speak, over-engined. they stupidly invaded the spiritual sphere of the other authorities whom they were founded to support, and thus we see them actually quarrelling with the pope, while failing signally to obtain possession of the papacy. being thus thwarted in their endeavours, and confused in their purpose, they redoubled the ard

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ere there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is there a single dress to which a quaker could object. there is neither the mediocrity nor the immodesty of the new york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her cavalier be doing to keep her waiting? it is a little mystery which i will not solve for the re

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

hose who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their parents, who wished to see their sons brought up well-fed and educated in those uncertain times, where the church was the sole power and refuge. the frustration at being "condemned" to a life that demanded the abandonment of society and a "normal" life led many priests to express their hostilities through the office of the demon, the black mass. often, this was also a means of political demonstration, as the church controlled virtually all the political life of the period. in a way, as though in a test tube at a philosophical laboratory, aleister crowley was brought up under similar circumstances- although ver far rem

one of the most advanced adepts of his time, and her certainly has something to say to us, today, in a language the intuition understands. yet they called him "mad. accompanied in the ranks of the "insane" by such "madmen" as neitzsche, artaud, and reich, the mad arab makes a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were ostracised, stoned, and deemed mentally unfit for life. but, for them, justice will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, an

ALEISTER CROWLEY BOOK OF LIES

oundation scil. of the universe= 80= p, the letter of mars (40) p also means "a mouth. book of lies get any book for free on: www.abika.com 168 [171] 81 kappa-epsilon-phi-alpha-lambda-eta pi-alpha louis lingg i am not an anarchist in your sense of the word: your brain is too dense for any known explosive to affect it. i am not an anarchist in your sense of the word: fancy a policeman let loose on society! while there exists the burgess, the hunting man, or any man with ideals less than shelley's and selfdiscipline less than loyola's-in short, any man who falls far short of myself-i am against anarchy, and for feudalism. every "emancipator" has enslaved the free. book of lies get any book for free on: www.abika.com 169 [172] commentary( pi-alpha) the title is the name of one of the authors

ALEISTER CROWLEY DUTY

he violation of the law of thelema produces cumulative ills. the drain of the agricultural population to big cities, due chiefly to persuading them to abandon their natural ideals, has not only made the country less tolerable to the peasant, but debauched the town. and the error tends to increase in geometrical progression, until a remedy has become almost inconceivable and the whole structure of society is threatened with ruin. the wise application based on observation and experience of the law of thelema is to work in conscious harmony with evolution. experiments in creation, involving variation from existing types, are lawful and necessary. their value is to be judged by duty get any book for free on: www.abika.com 9 their fertility as bearing witness to their harmony with the course of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ishaps is the difference of a whole stroke, and so probably between halving and losing the hole (26) every man has a right, the right of self-preservation, to fulfil himself to the utmost<nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks death at the hands of society by obeying his criminal impulse (illustration: a function imperfectly preformed injures, not xx only itself, but everything associated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends (27) every man should make magick

ations confer protection. compare the fear felt by d. d. home for eliphas levi. see equinox i, x "the key of the mysteries> of all the creatures he ever met, the most prominent of english spiritists (a journalist and pacifist of more than european fame) had the filthiest mind and the foulest mouth. he would break off any conversation to tell a stupid smutty story, and could hardly conceive of any society assembling for any other purpose than "phallic orgies, whatever they may be. utterly incapable of keeping to a subject, he would drag the conversation down again and again to the sole subject of which he really thought- sex and sex-perversions and sex and sex and sex and sex again. this was the plain result of his spiritism. all spiritists are more or less similarly afflicted. they feel di

ALEISTER CROWLEY MAGICK WITHOUT TEARS

on, you would not meet anyone unless it were necessary for you to work in cooperation with them. i am afraid you have still got the idea that the great work is a tea-party. contact with other students only means that you criticize their hats, and then their morals; and i am not going to encourage this. your work is not anybody else's; and undirected chatter is the worst poisonous element in human society. when you talk of the "actual record" of the "being called jesus christ" i don't know what you mean. i am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. t

apers by post, i should get anxious after 24 hours delay (at most) and start enquiries. anyhow, i can't find them for the moment; but mr. bryant said he would lend you his blue equinox: pages 195-270 give what you require. but the real point of your affiliating is that it saves me from constantly being on my guard lest i should mention something which i am sworn not to reveal. as in every serious society, members are pledged not to disclose what they may have learnt, whom they have met; it is so, even in co-masonry: isn't it: but one may mention the names of members who have died (see liber lii, par. 2) be happy then; the late x. y. was one of us. i hope that he and rudolph steiner will (between them) satisfy your doubts. the a'.a. is totally different. one star in sight tells you everythi

l motive which led him to choose that profession. he should understand banking as a necessary factor in the economic existence of mankind, instead of as merely a business whose objects 13* men of "criminal nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks death at the hands of society by obeying his criminal impulse. 28 are independent of the general welfare. he should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of nature, as impersonal, impartial and

e importance that some effort should be made to understand something of the subject; and there is, therefore, no apology necessary for essaying this brief outline of its historical aspects. there have always been, at least in nucleus, three main schools of philosophical practice (we use the word "philosophical" in the old good broad sense, as in the phrase "philosophical transactions of the royal society for the advancement of knowledge) it is customary to describe these three schools as yellow, black, and white. the first thing necessary is to warn the reader that they must magic without tears get any book for free on: www.abika.com 81 by no means be confounded with racial distinctions of colour; and they correspond still less with conventional symbols such as yellow caps, yellow robes, b

o far as it lent its influence to the reformers of the christian church. its appeal was not at all to the people. it merely offered to open up relations with, and communicate certain practical secrets of wisdom to, isolated men of science through europe. this movement is generally known by the name of rosicrucianism. the word arouses all sorts of regrettable correspondences; but the adepts of the society have never worried themselves in the least about the abuse of their name for the purposes of charlatanism, or about the attacks directed against them by envious critics. indeed, so wisely have they concealed their activities that some modern scholars of the shallower type have declared that no such movement ever existed, that it was a kind of practical joke played upon the curiosity of the

ALEISTER CROWLEY MEDITATION

tions. 72 the teacher should then seek gently and firmly to key up the pupil, little by little, until obedience follows command without reference to what that command may be; as loyola wrote "perinde ac cadaver" no one has understood the magical will better than loyola; in his system the individual was forgotten. the will of the general was instantly echoed by every member of the order; hence the society of jesus became the most formidable of the religious organizations of the world. that of the old man of the mountains was perhaps the next best. the defect in loyola's system is that the general was not god, and that owing to various other considerations he was not even necessarily the best man in the order. to become general of the order he must have willed to become general of the order;

e with whom he has constant intercourse, explain the circumstances, and ask him to act. the person should if possible be trustworthy; and let the chela remember that if he should be ordered to jump over a cliff it is very much better to do it than to give up the practice. and it is of the very greatest importance not to limit the vow in any way. you must buy the egg without haggling. in a certain society the members were bound to do certain things, being assured that there was "nothing in the vow contrary to their civil, moral, or religious obligations" so when any one wanted to break his vow he had no difficulty in discovering a very good reason for it. the vow lost all its force<crowley expressly cites this clause in the golden dawn initiations as the third defense for his

ALEISTER CROWLEY TAO TEH KING

ole((here we see once more the doctrine of being without friction. internal conflict leads to rupture. again, one's pranayama is to result perfect pliability and exact adjustment to one's environment. finally, even sammasamadhi is a defect, so long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move without lust of result. in the management of his breath, let him be like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while underst

that though there were men able to do the work of ten men or five score, they should not be employed((at this high pressure) though the people regarded death as sorrowful, yet they should not wish to go elsewhere. 2. they should have boats and wagons, yet no necessity to travel; corslets and weapons, yet no occasion to fight. 3. for communication they should use knotted cords((the curse of modern society is the press: babble of twaddle, like a drunk prostitute vomiting. one should say only things strictly necessary) 4. they should deem their food sweet, their clothes beautiful, their houses homes, their customs delightful. 5. there should be another state within view, so that its fowls and dogs should be heard; yet to old age, even to death, the people should hold no traffic with it. 86 ch

ALEISTER CROWLEY THE BANNED LECTURE

earning have not assimilated. 2. the wise man doth not hoard. the more he giveth, the more he hath; the more he watereth, the more is he watered himself. 3. the tao of heaven is like an arrow, yet it woundeth not; and the wise man, in all his works, maketh no contention.etra-hoor-khuit network's magickal library the banned lecture gilles de rais to have been delivered before the university poetry society by aleister crowley on the evening of monday, feb.3rd.1930 long ago when king brahmadatta reigned in benares, a gentleman whose christian names were thomas henry- you possible have heard of him- he was no less apersonage than the grandfather of the great aldous huxley- once found himself threatened be a perdicament similar to that in which i stand tonite. he had been asked to lecture a dis

f filles de rais, and ask ourselves what we really know about hime as o posed to what we have heard about him. we know that he was a gentleman of good family, because otherwise he could not have held the offices which he did hold. we know that he was a brave soldier, and a comrade of joan of arc. we know that he had a passion for science, for the basis of his reputation was that he frequented the society of learned men. we know finally that he was accused of the same crimes as joan of arc by the same people who accused her, and that he was condemned by them to the same penalty. i do not think that i have left out any verfiable fact. i think that all the rest amounts to speculation. the real problem of gilles de rais amounts, accordingly, to this. here we have a person who, in almost every

him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invocations of the devil, etc, etc, it must never be forgotten that these practices are strictly functions of christianity. where ignorant savages perform propitiatory rites, there and there only christianity takes hold

ntly demanded the maximum amount of persecution compatible with the existence of villains, the jews and the arabs were at least allowed to live. besides, the arabs saw to the themselves. but no one was better aware than the pope that knowledge was power. for all he know, and he probably knew that he did no know much, the jews and the arabs might get together and overturn the whole construction of society. had he not in his own records the very best example of such a catastro he? there is a large number of excellent people, possessed of even less that the minimum amount of brains required to grease a gimlet, who are always boring us with the bogey of the jew-bolshevist peril. but as most of them are roman catholic and unaware that rome is laughing in its sleeve at them, they conveniently ig

ALEISTER CROWLEY THE HEART OF THE MASTER

circle deep and splendid. in whose hands was 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 the

k 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 his law in every 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

ALEISTER CROWLEY THE LOST CONTINENT

heavier than yellow phosphorus, quite incombustible, and so shockingly poisonous that, in spite of every precaution, an ounce of it cost the lives (on an average) of some two hundred and fifty men. of its properties i shall speak later. the people were left in utmost slavery and ignorance by the wise counsel of the first of the philosophers of atlas, who had written "an empty brain is a threat to society" he had consequently instituted a system of mental culture, comprising two parts: 1. as a basis, a mass of useless disconnected facts. 2. a superstructure of lies. part 1 was compulsory; the people then took part 2 without protest* the language of the plains was simple but profuse. they had few nouns and fewer verbs 'to work again (there was no word for 'to work' simply 'to eat again 'to b

n of being constantly forced to bring up its stores from the subconscious. it was found in practice that every child learnt everything that it was shown, and that this learning was always ready for use, while the consciousness was never wearied or overcrowded. it was also found that those whose memories were what we call good were precisely those who failed to develop in other ways more useful to society. the most peculiar of their methods was the search for genius. it was the business of the experts to pay the most serious and reverent attention to all that a child did, and whenever they failed to understand the workings of its mind, to place it under the charge of a special guardian, who did his utmost to comprehend sufficiently to be able to encourage it to become yet more unintelligibl

h having several sub-races. but the main characteristics were the same. some alleged the portuguese and the english to be survivals of this or kindred stock. p3. or zra'd. the zr is drawled slowly; then the lips are suddenly curled back in a sneering snarl, and the vowel sharply and forcibly uttered. it is disputed whether this word is connected with the sanscrit sri, holy. p4. the same danger to society in our own time has been forseen, and an identical remedy discovered and applied in compulsory education and cheap newspapers. chapter ii: p6. gautama buddha was the reincarnation or legend of a previous buddha who was a missionary from atlas, hence the account of his immovable neck, the ears that he could fold over his face, and other monstrous details. p6. there was a governor of these

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t to understand the next verse. the new comment the definition of "infinite space" offered in the comment on verse 13 is useful here. my work is in great part to insist upon the infinite possibilities of human development. man has too slavishly acquiesced in his limitations. science itself has shewn itself almost as intolerant as religion toward certain lines of research. indeed, every element of society has added its energy to the opposition which bars each pioneer with undiscriminating stupidity. darwin, pasteur, lister, and jenner met with the same ferocious cowardice as shelly and luther; they were assailed on every ground from religion and morality upwards; every falsehood that malice could invent was circulated about them. in short, they were treated then as i am being treated now; a

st adultery are based upon the idea that woman is a chattel, so that to make love to a married woman is to deprive the husband of her services. it is the frankest and most crass statement of a slave-situation. to us, every woman is a star. she has therefore an absolute right to travel in her own orbit. there is no reason why she should not be the ideal hausfrau, if that chance to be her will. but society has no right to insist upon that standard. it was, for practical reasons, almost necessary to set up such taboos in small communities, savage tribes, where the wife was nothing but a general servant, where the safety of the people depended upon a high birth-rate. but to-day woman is economically independent, becomes more so every year. the result is that she instantly asserts her right to

every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out" the error in the interpretation of this doctrine has been that it has not been taken as it stands. it has been read: if thine eye offend some artificial standard of right, cut it out. the curse of society has been procrustean morality, the ethics of the herd-men. one would have thought that a mere glance at nature would have sufficed to disclose her scheme of individuality made possible by order. al i,43 "do that, and no other shall say nay" the old comment 43. no other shall say nay may mean- no-other (nuit) shall pronounce the word no, uniting the aspirant with herself by denying and so d

and paederasty, which every one now practices with humiliating precautions, which perpetuate the schoolboy's enjoyment of an escapade, and make shame, slyness, cowardice and hypocrisy the conditions of success in life. it is also the fact that the tendency of any individual to sexual irregularity is emphasised by the preoccupation with the subject which follows its factitious importance in modern society. it is to be observed that politeness has forbidden any direct reference to the subject of sex to secure no happier result than to allow sigmund freud and others to prove that our every thought, speech, and gesture, conscious or unconscious, is an indirect reference! unless one wants to wreck the neighbourhood, it is best to explode one's gunpowder in an unconfined space. there are very fe

is, indeed, better when two entirely different worlds of thought and experience have led to sister conclusions. but it is essential that the habit of mind should be sympathetic, that the machinery should be constructed on similar principles. the psychology of the one should be intelligible to the other. social position and physical appearance and habits are of far less importance, especially in a society which has accepted the law of thelema. tolerance itself produces suavity, and suavity soon relieves the strain on tolerance. in any case, most people, especially women, adapt themselves adroitly enough to their environment. i say "especially women, for women are nearly always conscious of an important part of their true will; the bearing of children. to them nothing else is serious in comp

ALEISTER CROWLEY THE SWORD OF SONG

t.qathe sword of song called by christians the book of the beast aleister crowley y h a r h f s u r k h y h w here is wisdom: let him who hath understanding reckon the number of the beast. for it is the number of a man; and his number is six hundred, three score, and six the apocalypse of john this electronic edition prepared by celepha s press somewhere beyond the tanarian hills first published society for the propagation of religious truth benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (based on the collected works printing) hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e.v. re-proofed and corrected edition issued by celepha s press

more affrayant than the mere cheap and nasty brimstone sheol which is a shibboleth for the dissenter, and with which all classes of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practical; under the second empire it ran mad. if these things are done in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the in

. michelet. histoire de la templiers. migne, abb. oeuvres. montalembert. the monks of the west. morley, j. life of mr. gladstone. motley. history of the dutch republic. napier. history of the peninsular war. prescott. history of the conquest of mexico. prescott. history of the conquest of peru. renan. vie de j sus. robertson, e.w. historical essays. rosebery, ld. napoleon. shakespeare. histories. society for the propagation of religious truth. transactions, vols. i- dclxvi. stevenson, r. l. a footnote to history. thornton, ethelred, rev. history of the jesuits waite, a. e. the real history of the rosicrucians. wolseley, ld. marlborough. the above works and many others of less importance were carefully consulted by the author before passing these lines for the press. their substanital accur

ntional, as exposing the sophistries of our official prosodists. 548. the heathen.68 the wicked shall be turned into hell, and all the nations that forget god. 580. satan and judas.69 at the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress a miss corelli who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70 dr

by such steps we have advanced, by such we shall advance. the horror of great darkness which is scepticism must ever be broken by some heroic master-soul, intolerant of the cosmic agony. we then await his dawn. may i go one step further, and lift up my voice and prophesy? i would indicate the direction in which this darkness must break. evolutionists will remember that nature cannot rest. nor can society. still less the brain of man. audax omnia perpeti gens human ruit per vetitum nefas* we have destroyed the meaning of vetitum nefas and are in no fear of an imaginary cohort of ills and terrors. having perfected one weapon, reason, and found it destructive to all falsehood, we have been (some of us) a little apt to go out to fight with no other weapon. fitzjames s blade was sword and shiel

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plantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary

it of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it rece

wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual

inated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thu

only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all- not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. 11 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless d

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odox levitation, and explain it by weight-lifting competitions among the angels; he must deny every heterodox levitation, or explain it by demonic power. and as one's bitterest enemies are always one's nearest relations, so his bitterest polemics are against the quietists who are absolutely indistinguishable from the orthodox, and in favour at rome until the intrigues of the beast of blood of the society of jesus destroyed molinos. father poulain even repeats the catholic truths about molinos's confession. but father poulain is a jesuit. at this stage a reviewer wants to get up and stamp such people into pulp. but the hour is not yet, though ferrer's blood adds its cry to that of his fellow-martyrs. rather let us consider the good points in father poulain's poultice. he understand the myst

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the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the music of orpheus; it co

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bis indica was introduced into england by o'shaughnessy, and the first extract was made by the late mr. peter squire, the well-known pharmacist of oxford street. according to the "british pharmacopeia" the official variety may consist of the flowering or fruiting tops; and is frequently of inferior quality, seeing that the fruiting tops yield less resin. according to the "journal" of the chemical society's transactions, the important constituent is a resin. the active principle is stated to be a red oil, cannabinol, which is liable to be come oxidised and inert. its medicinal properties are sedative, anodyne, hypnotic and antispasmodic. it has been used with success in migraine and delirium, neuralgia, pain of the last stages of phthisis and in acute mania, also in menorrhagia and dysmenor

indian hemp. in addition to this principle matthew hay in 1883 obtained colourless crystals of an alkaloid "tetano-cannabine" which in physiological action resembled strychnine. cannabis indica was formerly used as a hypnotic and anodyne but is uncertain in its action. it is administered in mania and hysteria as an anodyne and antispasmodic. mr. e. m. holmes, f.l.s. curator of the pharmaceutical society's museum, writing on the subject of cannabis indica says "the dervishes make a preparation by macerating the resinous type in almond oil and give a small quantity of it in soup to produced prolonged sleep. 242 a strong dose of cannabis produces curious hallucinations abolishing temporarily the ideas of time and distance; but the ordinary drug as imported is never the current crop, which th

so that if a really active preparation is required, it is best to get it made in india, using absolute alcohol and the fresh tops, or recently made charas, which, being a solid mass, does not readily oxidise. before closing it might be well to notice in detail the final investigations made by messrs. wood, spivey, and easterfield. the following is re-printed from the "proceedings of the chemical society" for 1897-8, and is to be found on page 66. cannabinol "the authors have continued their examination of cannabinol, the toxic resinous constituent of indian hemp (trans. 1896,"69" 539)"the substance boils with slight decomposition at about 400 its absorption spectrum shows no characteristic bands, its vapour-density at the temperature of boiling sulphur corresponds with the formula c18h24o

amido-cannabinolactone, c11h11o2nh2 is obtained in colourless crystals melting at 119 when the nitro-lactone is reduced either by hydriodic acid, or by tin and hydrochloric acid."the base is readily re-crystallised from hot water, its salts cannot be recrystalised from water without decomposition; the hydriodide and the platinochloride have been analysed. in a later paper read before the chemical society messrs. wood, spivey, and easterfield (proc. chem. soc. 1897-8, page 184) say:"the oily lactone prepared from nitrocannabinolactone (oxycannabin) is shown to be a metatolybutyrlactone, oxycannabin being the corresponding nitroderivative."by the oxidation of cannabinolactone a lactonic acid is produced which on fusion with potash yields isophthalic acid. nitrocannabinolactonic acid is obtai

the drug by e. m. houghton, ph.c. m.d. and h. c. hamilton, m.s.(excerpt from an article in the "american journal of pharmacy" for january 1908. from several samples of cannabis americana fluid 245 extracts and solid extracts were prepared according to the u.s.p. and were tested upon animals for physiological activity. the method of assay, which has previously been called to the attention of this society, is that which one of us (houghton) devised and has employed for the past twelve years. this method consists essentially in the careful observation of the physiological effects produced upon dogs from the internal administration of the preparation of the drug under test. it is necessary in selecting the test animals to pick out those that are easily susceptible to the action of the cannabi

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ves, are very much abbreviated and summarised, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an

hiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an esoteric account of the s.r, probably he also edited the 'fama fraternitatis,'1 or 'history of the society' which must have been derived from the old records of c. r.'s2 pupils "the first order is a group of four grades: the second order is a group of three grades of adeptship "highest of all are those great rulers who severally sustain and govern the third order, which includes three magic titles of honour and supremacy; in case of a vacancy the most advanced 7= 4 3 obtains by decree the well

4 3 obtains by decree the well-earned reward. the grades of the first order are of hebrew design; of the second, christian "the rituals and secrets are received from the greatly honoured chiefs" the account given in the first paragraph may or may not be correct; and the following "history lection" written by a brother of the order of the a. a. throws considerable light on the origin of the above society; and what is of still more interest to us mentions p. and his final rupture with the order of the golden dawn. it runs as follows "some years ago a number of cipher mss. were discovered and deciphered by certain students. they attracted much attention, as they purported to derive from the rosicrucians. you will readily understand that the genuineness of the claim matters no whit, such lite

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nonymous gift, to be nevertheless published in the records of the daily and periodical press all over the world" it is a big order for a man who despises money. my correspondent seems to know the powers which rule the world: capital and publicity. alas! the 1 we believe the author of this story to be as mad as his characters- ed. 2 after a long and painful inquiry the present writer found out the society referred to by his correspondent. it is the society for the prevention of tailbiting of puppies, and stands in great need of generous contributions. puppies will keep on losing part of their tails in spite of the s.p.t.b.p, because of that third power, fashion. as for the 1000, i may- or i may not. but we are digressing. to use an expression from the french, somewhat slangy, but expressive

not gobbled; a plum pudding innocent of brandy. yet these lines are the most forcible one can remember; and if these things are done in the green tree? lady clara vere de vere feels (or is supposed to feel) a ladylike repugnance to the sight of a suicide's scarred throat! she never is conceived of as rising either in joy or horror to the height of tragedy. her atonement? to preside at the dorcas society! this ridiculous monster! let us cover up these bones neatly and tidily and bury them yet deeper in their tumulus of oblivion. bones? jelly! a. quiller, jr. 397 stop press equinox, london greening company publishes sam by norman roe sixpence paper 3/6 buckram admirable study charming types humanity warn readers not miss crowley. a. colin lunn "cigar importer and cigarette merchant" 3 bridg

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, you will get pestilent effects. when queen mab tickles the lawyer, he dreams of fees. so the people who associate nudity with debauchery, and see piccadilly circus in monna lisa, will probably obtain the fullest itching from the use of the drug. i recommend it to them for, slaves and swine as they are, it must inevitably drag them to death by the road of a certifiable insanity less dangerous to society than their present subtler moral beastliness. i think, too, that baudelaire altogether exaggerates the reaction. i never felt the slightest fatigue or lassitude; but went from the experiments to my other work with accustomed freshness and energy. probably, however, these effects depend largely on the sample of the drug employed; some may contain more active or grosser toxic agents than oth

n essential one. language begins with simple expression of the common needs of the most animal life. hence we see that all sciences have formulated a technical language of their own, not to be understanded of the common people. the 66 reproach against mystics that their symbols are obscure is just as well founded as a similar reproach against the algebraist or the chemist. a paper at the chemical society is often completely intelligible only to some three or four of the odd hundred distinguished chemists in the room. what is gained to "popular science" is lost to exactitude; and in a paper of this sort i fear rather the reproach of my mystical masers than that of the bewildered crowd. more important and certain than the mere characteristics of mystic traces in themselves is the great and a

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to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures "ye shall do this same at midday before dining and also in the evening,"38 as well as at sunrise. during this period the points to be observed are (1 "the man who is his own master shall leave all business alone, except works of charity towards his neighbour (2 "you shall shun all society except that of your wife and of your servants (3 "ye shall employ the greatest part of your time in speaking of the law of god (4 "every sabbath eve shall ye fast, and wash your whole body, and change your garment."39 if possible the whole of this operation should be performed in a place where solitude can be obtained; the best being, as abramelin writes "where there is a small wood, in th

f medicine, came to me in paris in the beginning of last year (1900) with an introduction from an acquaintance of good social standing. at this time my name was well known here in connection with lectures on ancient egyptian religious ceremonies. the female prisoner stated that they had come with the intention of aiding me in this, and she professed to be an influential member of the theosophical society, and also of my own order, giving me the secret name58 of a person of high occult rank in it, who had been reported to be dead some years before. i have yet to learn how, when, where and from whom she obtained the knowledge of that order, which she then certainly possessed. she was also acquainted with the names and addresses of several of the members, notably of those belonging to the dis

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he thought of this we swoon. most of the contributors to this cesspit, like rev. horton, have "d.d" after their names. dr. bodie has informed us that "m.d" stands for "merry devil; perhaps he can also enlighten us as to the true meaning of these two letters?11 antoinette bouvignon. the life of john dee. translated from the latin of dr. thomas smith by wm. alexr. ayton. the theosophical publishing society. 1"s" net. wm. alexr. ayton's preface to this book deserves a better subject than dr. thomas smith's "life of john dee" which is as dreary dull as a life crammed so full of incidents could be made. in fact, if dr. smith had collected all dr. dee's washing bills and printed them in hebrew, the result would scarcely have been more oppressive; anyhow it would have been as 312 interesting to r

urvival of man. by sir oliver lodge. methuen. 7"s" 6"d" net. one of the most unfortunate results of the divorce between science and religion has been the attempt of each of the partners to set up housekeeping for itself, with the most disastrous results. i shall not run my simile to death, but i shall explain how this train of thought began in my mind. sir oliver's book is mainly a defence of the society for psychical research, and a plea for more scientific investigation of psychic or spiritistic phenomena; and it seems to the reviewer that a scientific society that needs a defence at all, after nearly thirty years' work, has confessed itself to be largely a failure. sir oliver lodge, and indeed spiritualism generally, suffer enormously from their lack of knowledge, from their being devoi

the only possible course for an honest man is to preserve absolute silence. thus, to my own knowledge mr. waite is an initiate (of a low grade) and well aware of the true attribution of the tarot. now, what i want to know is this: is mr. waite breaking his obligation and proclaiming himself (to quote the words of his own oath "a vile and perjured wretch, void of all moral worth, and unfit for the society of all upright and just persons" and liable in addition to "the awful and just penalty of submitting himself voluntarily to a deadly and hostile current of will. by which he should fall slain or paralysed as if blasted by the lightning flash_ or, is he selling to the public information which he knows to inexact? when this dilemma is solved, we shall feel better able to cope with the questi

oper provision being of course made for the welfare of any offspring. the problem is really insoluble so long as sexual relations give rise to bitter feeling of any sort. polygamy is perhaps the most decent and dignified of the systems at present invented. but the present degrading and stupid farce must be ended. as things are in these islands to-day, nine-tenths of all divorces, at least in good society, are the result of cheerful agreement between the parties. adultery on both sides is so common that a genuine grievance is a rare as a truthful witness. in a case that recently came under my notice, for example, the nominal defendant was really the plaintiff. he had compelled his wife_ for sufficient reason_ to divorce him by the threat that unless she did so he would break off friendly re

m in an admirably concise and lucid form, and for metaphysicians his little volume will be indispensable_ globe. william rider& son, ltd, 164 aldersgate st, london, e.c. mr. w. northam robe maker and tailor 9 henrietta st, covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a: with the manufacture of the necessary robes and other appurtenances of members of the society "the book of the season" the maniac rebman ltd. price 6s. it is desirable, almost necessary even, for all those who wish to understand the dangers of the mystic path to read this extraordinary study of the contents of a maniac's mind. it may be obtained at the offices of this paper, or from rebman ltd, 129 shaftesbury avenue. and through all booksellers "see review on page 314" mr. george

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rve or belief. i shall not repeat his story of how, after having intoxicated them with hashish (whence the word "assassin) the old man of the mountains shut up in a garden filled with delights those of his youngest disciples to whom he wished to give an idea of paradise as an earnest of the reward, so to speak, of a passive and unreflecting obedience. the reader may consult, concerning the secret society of hashishins, the work of von hammer- purgstall, and the note of m. sylvestre de sacy contained in vol. 16 of "m mories de l'acad mie des inscriptions et belles-lettres; and, with regard to the etymology of the word "assassin" his letter to the editor of the "moniteur" in no. 359 of the year 1809. herodotus tells us that the syrians used to gather grains of hemp and throw red-hot stones u

means to win with certainty we all cheat; how shall we describe the man who tries to buy with a little small change happiness and genius? it is the infallibility itself of the means which constitutes its immorality; as the supposed infallibility of magic brands it with satanic stigma. shall i add that hashish, like all solitary pleasures, renders the individual useless to his fellow creatures and society superfluous to the individual, driving him to ceaseless admiration of himself and dragging him day by day towards the luminous abyss in which he admires his narcissus face? but even if at the price of his dignity, his honesty, and his free will man were able to draw from hashish great spiritual benefits; to make a kind of thinking machine, a fertile instrument? that is a question which i h

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saw me. my only duchess! carr. there's better duchesses in burke than ever came out of it, mrs. ossory. by the way, unless rumour lies, the jade! you can fly much higher than a paltry duchess! mrs. ossory. why, why, what do you mean? oh, dear professor, how sweet of you! or are you joking? somehow 230 one never knows whether you are serious or not! but you wouldn't make fun of my embarrassments- society is so serious, isn't it? but, oh do! do tell me what they say! carr. well, mrs. ossory- you know our mysterious friend? mrs. ossory. mr. todd? carr. yes. well, they say that- he is a king in his own country. mrs. ossory. and i've always disliked and distrusted him so! but perhaps that was just the natural awe that i suppose one must always feel, even when one doesn't know, you know. i wond

xtent of gummy secretion in the later, have distinguished it from its brother of the colder soil by the name "cannabis indica" the 244 resin of the "cannabis "indica" is hasheesh. from time immemorial it has been known among all the nations of the east as possessing powerful stimulant and narcotic properties; throughout turkey, persia, nepaul, and india it is used at this day among all classes of society as an habitual indulgence. the forms in which it is employed are various. sometimes it appears in the state in which it exudes from the mature stalk, as a crude resin; sometimes it is manufactured into a conserve with clarified butter, honey, and spices; sometimes a decoction is made of the flowering tops in water or arrack. under either of these forms the method of administration is by sw

her flash fudge parisian ware back into the gutter whence they came, the gutter of phylogenic-ontogeny. there was no other joseph or josephina aboard, no "helpmeet" worthy of him, all potiphar's wives- by the way, a second joseph would have been rather a tall order for either mrs. potiphar or ernst haeckel- so the great and only 332 one was intensely bored as he had to restrict himself to his own society. and the more he restricted himself the more bored he became, and the more bored he became the more boorish did he grow, and the ruder did he become to his fellow passengers, who evidently had not sufficient "rationalism" to believe that erasmus darwin was born in 1788, or that the water upon which they floated was composed of ho2 sic, s.b. h2o, weh note. he wondered "if it were they who w

at is possible to the savage is possible for us, and the children will be looked after better than eve. once teach our children the nobility of love, and the pimp, the pander, and the puir-minded presbyter will simply be starved out. continue to foster the present unhealthy aspect with its "unfortunate" its "fallen" its "awful" its "degradation" and its "doom" and, in spite of a million vigilance society men on every 337 railway platform in the kingdom, the white slave traffic will continue to flourish the more it is presecuted, and become more criminal and degrading than ever. money is not the basis of this so-called evil, as suggested, and public indignation will not work a cure any more than public indignation against the metropolitan water board will stop people drinking water. we must

s it felony to raise your hat in the street. i once had the pleasure of meeting mr. coote, well-groomed in ultra- respectable broadcloth, and flaunting three virtues in his button-hole. i looked for some others in his heart, but drew blank. if he had any others, too, i suppose he would have worn the appropriate ribbons. the truth about coote-comstock crapulence is this. manx cats subscribe to the society for the suppression of persian cats. these funds go to support 338 a lot of holy souteneurs in idleness- and they find it pays to foam at the mouth from time to time against the other souteneurs who live on poor prostitutes instead of wealthy virgins. i should like, too, to ask mr. coote a rather curious question. we were talking about paternity. his then secretary, mr. hewston, had given

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the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the music of orpheus; it co

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tle after noon "yoga should not be practised immediately after a meal, nor when one is 51 "ibid, chap. v, 184, 185. the aspirant should firstly, join the assembly of good men but talk little; secondly, should eat little; thirdly, 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 m

hrough and over me; then one of the strange inhabitants passed through me unconscious of me, and i returned. golden dawn symbol. 14 m. three breaks. may 8th. position 1. 22 m. seven breaks. calvary cross. 50 m. did i go to sleep? 11th. designed abarahadabra for a pantacle.180 12th. i performed a magic ceremonial at night, followed by attempt at astral projection. i prefer the esoteric theosophist society's seven-fold division for these practical purposes. i think physical astral projection should be preceded by a (ceremonial "loosening of 177 in all cases when the name alone is mentioned a mediation practice is understood. prithivi-apas corresponds to water of earth. it is symbolized by a silver crescent drawn within a yellow square. see diagram 84. 178 "i.e, self in ak sa between pillars

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politic baseness toward; the third that i mean saracens; the fourth suspects the truth, and destroys me. anon. anon["he goes sorrowfully out" curtain. 104 "scene ii. a few days later. a public place in jerusalem. in the midst a stake with faggots. seats for the dignitaries, some thirty or forty of whom are present, most with their ladies. there is present moreover a motley crowd of all classes of society, christian and saracen. note especially" isaac "a fat good-tempered jew, and an" urchin "of some twelve years old. in front are jugglers, tumblers, singers and dancers, hucksters, etc, all of whom ply their trade merrily. the official procession now enters, the guard clearing away these folk. all take their seats, chatting. the bishop is enthroned, in full canonicals. he is supported by th

nes into the higher, he neglects the lower, a mistake no magician could make. 156 the nun gertrude, when it came to her turn to wash up the dishes, used to explain that she was very sorry, but at that particular moment she was being married, with full choral service, to the saviour. hundreds of mystics shut themselves up completely and for ever. not only is their wealth-producing capacity lost to society, but so is their love and good-will, and worst of all, so is their example and precept. christ, at the height of his career, found time to wash the feet of his disciples; any master who does not do this on every plane is a black brother. the hindus honour no man who becomes "sannyasi (nearly our "hermit) until he has faithfully fulfilled all his duties as a man and a citizen. celibacy is i

ALEX SANDERS THE KING OF THE WITCHES

rung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to descri

ecommended to us by the teachings, and we use the powers we have to help us in our work. q: what sort of people become witches? a: every sort. i have initiated clergymen, housewives, mechanics, doctors, businessmen, farmers, secretaries and teachers. q: no you find a significant number of young 'hippies' turning to witchcraft? do people try to use witchcraft to evolve a new order or a new form of society? a: some 'hippies' do give us a. try, but as we ban the use of drugs they either cease.to be hippies or lose interest in us. many try to adapt witchcraft to a new form of society but it never lasts.long; we are. essentially. traditional and those whotry to change us soon give up. q. does witchcraft help people to cope with modem life? a: certainly .they use it. to see into other people's m

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

hat as follows: the master reveals to a disciple the objective in view for an immediate little cycle, and suggests to him that such and such a development would be desirable. it is the work of the disciple to ascertain the best method for bringing about the desired results, and to formulate the plans whereby a certain percentage of success will be possible. then he launches his scheme, founds his society or organisation, and disseminates the necessary teaching. upon him rests the responsibility for choosing the right co-workers, for handing on the work to those best fitted, and for clothing the teaching in a presentable garb. all that the master does is to look on with interest and sympathy at the endeavour, as long as it holds its initial high ideal- 31- initiation, human and solar copyri

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

of such years constitute the whole period of brahma's age, i.e, maha kalpa..3,110,400,000,000 that these figures are not fanciful, but are founded upon astronomical facts, has been demonstrated by mr. davis, in an essay in the asiatic researches; and this receives further corroboration from the geological investigations and calculations made by dr. hunt, formerly president of the anthropological society, and also in some respects from the researches made by professor huxley. great as the period of the maha kalpa seems to be, we are assured that thousands and thousands of millions of such maha kalpas have passed, and as many more are yet to come (vide brahma-vaivarta and bhavishyre puranas; and linga purana, ch. 171, verse 107 &c) and this in plain language means that the time past is infi

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

usness into another and wider one. in this way we lead children, for instance, who are simply conscious of being alive, into a state of self-consciousness; they become aware of themselves and of their group relationships; they are taught to develop powers and capacities, especially through vocational training, in order that they may be economically independent, and thus self-supporting members of society. we exploit their instinct of self-preservation in order to lead them on along the path of knowledge. could it be said that we begin with the utilization of their instinctive apparatus to lead them on to the way of the intellect? perhaps this may be true, but i question whether, having brought them thus far we carry on the good work and teach them the real meaning of intellection as a trai

ze his being towards the wider issues. it concerns itself with the technique by which a specialized training and self-culture can be applied by every individual unit who is capable of desiring this larger goal. if that desire can take a clear and rational form in his mind and can be appreciated as a perfectly legitimate objective, capable of successful achievement, he will eagerly grasp at it. if society can provide the means and opportunity for such advancement, many will gladly seek the way. the method proposed is an individual technique which will enable the student, who has profited by the usual academic educational advantages and the experiences of life, to expand his consciousness until he gradually transcends his present limitations and reorients his mind to wider realizations. he w

goal of the educational process, applied wholesale and indiscriminately, is to make him physically fit, mentally alert, to provide a trained memory, controlled reactions, and a character which makes him a social asset and a contributing factor in the body economic. his mind is regarded as a storehouse for imparted facts and the training given every child is intended to make him a useful member of society, self-supporting and decent. the product of these premises is the reverse of the oriental. we have no specific culture of a kind to produce such world figures as asia has produced, but we have evolved a mass system of education, and we have developed groups of thinkers. hence, our universities, colleges and public and private schools. these set their mark upon tens of thousands of men, sta

ing upon this mental activity, will ensue a process of transmitting the gained information to the waiting quiescent brain. when the soul has learned to handle its instrument, through the medium of the mind and the brain, direct contact and interplay between the two becomes increasingly possible and steady, so that a man at will can focus his mind upon earthly affairs and be an efficient member of society, or upon heavenly things and function in his true being as a son of god. when this is the case, the soul utilizes the mind as a transmitting agent and the physical brain is trained to be responsive to that which is transmitted. the true son of god can live in two worlds at once; he is a citizen of the world and of the kingdom of god. i cannot do better than close this chapter with some wor

in to his holy essence; and the affirmation of eternity consists in being convinced that god always existed; and departure from familiar haunts means, for the novice, departure from the habitual pleasures of the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and exalted miracles; and separation from brethren means turning away from the society of mankind and turning towards the society of god, since any thought of other than god is a veil and an imperfection, and the more a man's thoughts are associated with other than god the more is he veiled from god, because it is universally agreed that unification is the concentration of thoughts, whereas to be content with other than god is a sign of dispersion of thought."14(126) again w

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

n ever be approached from the standpoint of complete static passivity or from the angle of an entirely new undertaking. we are in process of evolution. certain aspects of our force centres are already awakened, and functioning in relation to the form aspect, but are not yet expressing soul qualities. we have behind us a long and fruitful past. we are none of us purely selfish or separative. human society is now cohesive and inter-dependent. humanity, as a whole, has already done much in bringing the heart centre into partial activity, and in awakening some of the more important aspects of the throat centre. the problem with many aspirants today is that of the solar plexus, for it is wide open, actively functioning and almost fully awakened. the work of transmutation is however going on sim

his purpose and his intent. the crucial moment in all creative work is ever to be found at this stage. it is the stage wherein the vibrant subjective form has to attract to itself that material which will give it organization upon the physical plane. this fact has to be remembered, no matter what the magician is seeking to render objective. it refers equally to an organization, to a group or to a society; it may refer to the materialization of money or to the clothing or exteriorization of an idea. the moment of danger to the magician comes at this final stage. a point of fine discrimination is reached and the magician has to proceed now with caution. many good plans fail to materialize and the reason lies right here. a plan is, after all, an idea let loose in time and space to seek a form

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

ts, and astrologers were all more or less contemporary during the middle ages. the rise of modern spiritualism is no doubt due to the seventh sub-ray influence, and it may also be a foreshadowing of the great seventh ray still to come. it is interesting to note that this- 106- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust movement was started by a secret society which has existed in the world since the last period of seventh ray dominance in atlantean times. every great religion which arises is under the influence of one or other of the rays, but it does not necessarily follow that each successive ray should have a great far-reaching religion as its outcome. we have heard that brahmanism is the last great religion which arose under first ray influ

ederation, and their instructions were to get the ear of the leaders in various countries, and thus slowly and gradually awaken the masses (through them) to the true significance of that easily spoken, but little understood word- 110- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust brotherhood. this work is perhaps one of the hardest of the tasks which the society of organised minds has ever set itself. racial hatreds and national aspirations are so strong, and the ignorance of the masses is so great, that all the resources of the workers along the line of government and power (the first ray) were necessary to make the needed impact upon the public consciousness. there has been, and there still is, much to destroy before the nations are reduced to t

ow exists on the inner side but waits for the activity of the world thinkers to bring it to materialisation on the outer side. i charge them to work in the cause of religion and in the field of that particular religion in which they, by an accident of birth or by choice, are interested, regarding each religion as part of the great world religion. they must look upon the activities of their group, society or organisation as demanding their help, just in so far, and only so far, as the principles upon which they are founded and the techniques which they employ serve the general good and develop the realisation of brotherhood. i ask you to drop your antagonisms and your antipathies, your hatreds and your racial differences, and attempt to think in terms of the one family, the one life, and th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he bore christ bodily, but because she bore him spiritually, and in this everyone can become like her (eckhart) chapter three the second initiation. the baptism in jordan key thought "it is a propitious moment to put the christian life into serious practice. at a time of catastrophe, a process of ascetic purification takes place, in the absence of which there can be no spiritual life, whether for society or for the individual" freedom of the spirit, by nicholas berdyaev, p. 46. 1 "wherever a thing is both perceived and felt, there is the experience of the soul; and whenever a thought and a feeling become indistinguishable, there is the soul. soul means oneness, unity, union between the inner wish and outer reality. as man moves toward acceptance of the universe, toward compatibility betwee

gnition may surely lie the way out for man. are we divine? that is the all-important question- 161- from bethlehem to calvary copyright 1998 lucis trust if man is divine, if the testimony of the ages is true, and if christ came to show us divinity in expression and to found the new kingdom, then the breaking down today of the old forms, and the widespread destruction of the familiar structures of society and religion, may simply be part of the process of instituting the new processes of life and the planned work of a vital evolving spirit. a reaction to the appearance of the kingdom may account for the unrest of the masses, and the general sensitive response to the new ideals may be due to the impact of the force of the kingdom upon the minds of the more advanced people of the world. the m

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

am not here considering their normal expression but something which cannot be controlled and for which there is no remedy but the protection of the man from himself and his own actions. these three forms of insanity, being incurable, will not permit of psychological help. all that can be done is the amelioration of the condition, the providing of adequate care of the patient and the protection of society until death shall bring to an end this interlude in the life of the soul. it is interesting to remember that these conditions are related far more to the karma of the parents or of those who have charge of the case than to the patient himself. in many of these cases, there is no person present within the form at all, but only an animated living body, informed by the animal soul but not by

a case, and the dynamic stimulation of the mind which we are considering, to evoke response from the desire body and thus swing the entire lower nature into unison with the recognised mental urge and the dominant mental demand. this, when strong enough, may work out on the physical plane as powerful action and even violent action, and may lead a man into much trouble, into conflict with organised society, thus making him anti-social and at variance with the forces of law and order. these people fall into three groups and it would be wise for students of psychology to study these types with care, for there is going to be an increasing number of them, because humanity is shifting its focus of attention more and more on to the mental plane- 280- a treatise on the seven rays- volume ii: esoter

ess all the way from the well-meaning theologian and dogmatic doctrinaire, found in practically all schools of thought, to the fanatic who makes life a burden to all around him as he seeks to impose his views upon them, and the maniac who becomes so obsessed with- 281- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust his vision that, for the protection of society, he must be locked away. it will be obvious to you, therefore, how promising the outlook can be if educators and psychologists (particularly those who specialise in the training of young people) would teach them the needed care in the balancing of values, in the vision of the whole, and in the nature of the contribution which the many aspects and attitudes make to the whole. this is of pro

he foundation for the more advanced work which must be carried forward under careful personal supervision. for this reason, once this present world crisis is duly ended, there must be laid a foundation of true esoteric schools. such do not as yet exist. today, aspirants and disciples are working in the modern esoteric schools (such as the arcane school and the esoteric section of the theosophical society to mention two of the most important- 360- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust and there they learn some of the foundational truths of esotericism; they begin to gain control of the emotional nature and the mind; they learn to purify the body and to apprehend the basic postulates of the ageless wisdom. they are then under the direction

r responsibility is enormous. some few, more perhaps than might appear, are working selflessly under the inspiration of the new era. they are dedicated to the amelioration of human conditions, and the betterment of world affairs along certain lines which seem to them (rightly or wrongly) to have in them the hope of the future, and the uplift of humanity. they are found in every government, party, society, and organisation, and in every church and religious grouping. they constitute the most influential unit today, because it is through them that the large middle class is reached, swayed and organised for political, religious and social ends. their ideas and utterances percolate down- 382- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust through the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

of the hierarchy of being is preserved inviolate. part vi stage iii. accepted discipleship. it is not my intention in this short series of instructions to deal with the stage of accepted discipleship. much has been written about this stage. i have covered every practical angle in my many books and there is nothing to be gained by duplication. the books on discipleship put out by the theosophical society adequately cover the probationary path; i have dealt in detail with- 563- discipleship in the new age- volume i copyright 1998 lucis trust the path of discipleship. the angle of the contacts which become possible upon the path of accepted discipleship are well known but cannot be described in too much detail. they vary according to person, and ray. i would only ask you to have these modes

written for me for nearly twenty-five years. the books have gone out in line with a deep, underlying purpose which it may interest you to know about and they have received a worldwide recognition. initiation, human and solar was intended to bring the fact of the hierarchy to public attention. this had been done by h.p.b. by inference and statement but not in any sequential form. the theosophical society had taught the fact of the masters, though h.p. blavatsky (in a communication to the esoteric section) stated that she bitterly regretted so doing. this teaching was misinterpreted by later theosophical leaders and they made certain basic mistakes. the masters whom they portrayed were characterised by an impossible infallibility, because the masters are themselves evolving; the teaching gi

kes. the masters whom they portrayed were characterised by an impossible infallibility, because the masters are themselves evolving; the teaching given endorsed an engrossing interest in self-development and an intense focussing upon personal unfoldment and liberation; the people who were indicated as initiates and senior disciples were entirely mediocre with no influence outside the theosophical society itself; complete devotion to the masters was also emphasised devotion to their personalities. these masters were also shown as interfering with the organisation life of the various occult groups which claimed to be working under their direction. they were made responsible for the mistakes of the leaders of the groups who took refuge under such statements as: the master has instructed me to

ree but not to the full extent that was intended. she has shrunk from the task, owing to the disrepute into which the whole subject has fallen because of the false presentations given out by the various teachers and occult groups, plus the ridiculous claims put out by the ignorant about us. h.p.b, her predecessor, stated in certain instructions sent out to the esoteric section of the theosophical society that she bitterly regretted ever mentioning the masters, their names and functions. a.a.b. has been of the same opinion. the masters, as portrayed in the theosophical society faintly resemble the reality; much good has been done by this testimony to their existence, and much harm by the foolish detail at times imparted. they are not as pictured; they do not issue orders to their followers

n a group of teachers who, even if they have transcended the usual personality problems and experience in the three worlds, are still in process of training and are preparing themselves (under the tuition of the christ) to tread "the way of the higher evolution" as it is called. the name given to us by some disciples in tibet gives the clue to our point of attainment. they call the hierarchy the "society of organised and illumined minds" illumined by love and understanding, by deep compassion and inclusiveness, illumined by a knowledge of the plan and aiming to comprehend the purpose, sacrificing their own immediate progress in order to help humanity. that is a master. the second point i would make is in the form of a question. what harm does it do if some one points the finger towards a m

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

. this science is, in fact, the basis of the theory of relationships and will lead to the expansion of the idea of right human relations which has hitherto as a phrase been confined to an ideal desire for correct interplay between man and- 28- telepathy and the etheric vehicle copyright 1998 lucis trust man, group and group, and nation and nation; it has also hitherto been restricted to the human society and interplay, and remains as yet a hope and a wish. when, however, the science of impression has been correctly apprehended and has been brought down to the level of an educational objective, it will be found to be closely linked to the emerging teaching anent invocation and evocation and will be expanded to include not only right human relations to the superhuman kingdoms, but right huma

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

perience, i did sincerely try to follow a leading, coming from within, and that when i did, it always meant a step forward in understanding and a greater ability, therefore, to help. the result of this apparently blind moving forward (as when i married and came to the u. s. a) was extended opportunity. i have played many parts in my life. i was an unhappy, exceedingly disagreeable, little girl, a society girl in the gay nineties (which i didn't find so gay) and then an evangelist of the "billy sunday" type and a social worker. again not so gay, except that i was young and tremendously interested in everything. later, i married walter evans and found myself functioning as the wife of a rector of the protestant episcopal church in california and the mother of three girls. this varied experie

ths we were a close group of pals. what i taught and how i taught it is quite forgotten. all i remember is a lot of laughter and noise and much friendship. maybe i did lasting good; i do not know: i do know that i kept them out of mischief for two hours each sunday morning. during those days and until i was 22 and became the mistress of my own small income (as did my sister, we lived the lives of society girls; we had what is called three "london seasons" participating in the usual round of garden parties, teas and dinners and being definitely in the marriage market. i was, at that time, deeply religious but had to go to dances as i did not want my sister to go to such wicked things without me. how i was tolerated by the people i met i do not know. i was so religious and so imbued by the m

t class sailor and i love the sea no matter how rough. i cannot remember any personal friends except one, and she and i are still friends and exchange letters. we had met in switzerland and together had learnt to make irish needlepoint lace. i was always proud of that achievement and specially proud when i once sold two yards of flounces for $30 a yard, the proceeds going to the church missionary society, as in those days i needed no money. but the time had now come when i felt the need to make myself of some use in the world and to justify my existence. in those days i expressed this urge in terms of "jesus went about doing good" and i, as his follower, must do the same. so i began, furiously and fanatically, to "do good" i became an evangelist in connection with the british army. looking

sponsibility. i realise, however, that it was an important cycle in my life and that it completely altered all my attitudes. what happened to me during that period was unrealised at the time, but great interior changes took place. i was, however, so extroverted in my thinking and activities that i was relatively unaware of them. i had made a clean break with my family and had brought my life as a society girl to an end- 28- the unfinished autobiography copyright 1998 lucis trust when i say "a clean break" i do not mean that i had severed all relations. i have always kept in touch with my family from then till now, but our paths have wandered far apart, our interests were and are widely different, and our relationship now is that of friends and not cousins, etc. taking it by and large i bel

ginning to dribble through more regularly) enabled me to drop my work as a sardine packer and make other plans. my work with the theosophical lodge in pacific grove was having results and i was beginning to get a little bit known as a student. it was suggested to me that in view of the fact that my finances were somewhat stabilised i go down to hollywood where the headquarters of the theosophical society, at krotona, were to be found. i decided to make the move and towards the end of 1917 we went down. i found a small house, close to the t.s. headquarters, and i settled there with the children, in a cottage on beechwood drive. hollywood was relatively unspoiled in those days. the movie industry was, of course, the major industry, but the town remained at that time quite simple. the main st

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

ther occult bodies, so-called, have greatly damaged the presentation of the truth anent reincarnation through the unnecessary, unimportant, inaccurate and purely speculative details which they give out as truths anent the processes of death and the circumstances of man after death. these details are largely dependent upon the clairvoyant vision of astral psychics of prominence in the theosophical society. yet in the scriptures of the world these details are not given, and h.p.b. in the secret doctrine gave none. an instance of this inaccurate and foolish attempt to throw light upon the theory of rebirth can be seen in the time limits imposed upon departed human souls between incarnations on the physical plane and the return to physical rebirth so many years of absence are proclaimed, depen

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

f an increasingly industrial culture? in may of this year (1953) i attended a two-day seminar in chicago, sponsored by the center for the study of liberal education for adults, a subdivision of the ford foundation, created to express the growing concern of our times for the spiritual basis of our civilization. in the statement of the problem which our group was to study, education in a democratic society, we were informed as follows "education must meet the needs of the human spirit. it must assist persons to develop a satisfactory personal philosophy and sense of values, to cultivate tastes for literature, music and the arts; to grow in ability to analyze problems and arrive at thoughtful conclusions" this statement demands a re-examination of our educational theory and practice. a survey

and practice. a survey of current developments proves that, at long last, the professional educators are clarifying a common philosophy and are consciously striving to delineate a theory of education adequate to the new world that is emerging. in such a philosophy three fundamental needs must be met (l) a psychological theory of the human person to be "educated (2) a social theory of the kind of society one is trying to create or preserve as a suitable home for the cultural ideals promulgated; and (3) a world view or cosmology, a theory of man's place in the universe in which man is spectator and actor. our problem is to attain the kind of overall synthesis that marxism and neo-scholasticism provide for their followers, but to get this by the freely chosen cooperative methods that dewey a

ion is something more than a recrudescence of some earlier forms of christian ideology. in this education for the new age, the type of east-west philosophy presented by the tibetan will find its proper setting. here we have the elements of a complete theory, as follows (a) subjective planning; a theory of the creative self-development of the individual (b) objective planning; a theory of the good society for human persons to live in. the psychological and social implications of the education for the new age must be stated as explicitly as possible. the next step is to test the validity of the principles in concrete applications. the testing must be done in terms of operational techniques relevant to the hindu psychology, rather than by western positivistic procedures. until this program ha

s to throw light on four basic questions of human existence (1) what is man (2) what kind of physical universe (cosmos) is it that man inhabits (3) by what processes of evolution did the human species emerge from the matrix of nature so that man could become the self-conscious and creative individual he now is (4) knowing something about the cosmos and about human nature, what is the best kind of society for man's progressive self-evolution "in seeking answers to these questions and providing students with the stimuli and data necessary to the formulation of their own answers, the instructors in the department of unified studies will not pose as experts in integration. along with interested students, the faculty members will be seekers after synthesis. to illustrate the type of courses con

of responsibility is one of the first indications that the soul of the individual is awakened. the soul of humanity is also at this time awakening en masse, and hence the following indications: 1. the growth of societies, organisations and mass movements for the betterment of humanity everywhere. 2..the growing interest of the mass of the people in the common welfare. hitherto the upper layer of society has been interested, either for selfish, self-protective reasons or because of innate paternalism. the intelligentsia and the professional classes have investigated and studied the public welfare from the angle of mental and scientific interest, based upon a general material basis, and the lower middle class has naturally been involved in the same interest, from the point of view of financ

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

as expounded in my books, constitute the foundational teaching of the arcane school. this is so, not because they are my books but because they are part of the continuity of the ageless wisdom and constitute the latest emanation of the ageless wisdom issued by the hierarchy. they must not be permitted to become a bible of a sect, as has been the case with the secret doctrine and the theosophical society. this incidentally has been a profound disappointment to the hierarchy. a.a.b. must not be turned into an occult authority. those connected with the great white lodge favour no bibles or authorities only the freedom of the human soul. the teaching matters, not the source or the form. let me reiterate for the sake of clarity: none of you has any responsibility for the arcane school or for t

hadowing of disciples in all lands, he will duplicate himself repeatedly. the effectiveness and the potency of the overshadowed disciple will be amazing. one of the first experiments he made as he prepared for this form of activity was in connection with krishnamurti. it was only partially successful. the power used by him was distorted and misapplied by the devotee type of which the theosophical society is largely composed, and the experiment was brought to an end: it served, however, a most useful purpose. as a result of the war, mankind has been disillusioned; devotion is no longer regarded as adequate or necessary to the spiritual life or its effectiveness. the war was won, not through devotion or the attachment of millions of men to some prized ideal; it was won by the simple performa

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

atlantean days in the great struggle between the lords of light and the lords of material form, also called the dark forces. today, this force streams out from the holy centre; it embodies the will aspect of the present world crisis and its two subsidiary effects or qualities are: a. the destruction of that which is undesirable and hindering in the present world forms (in government, religion and society- 47- the externalisation of the hierarchy copyright 1998 lucis trust b. the synthesising force which binds together that which has hitherto been separated. the shamballa force is so new and so unrecognised that it is hard for humanity to know it for what it is the demonstration of the beneficent will of god in new and potent livingness. 2. the second major force which is potently making it

etterment, and by a sense of his own utter unimportance and futility in the face of this gigantic human undertaking. he asks himself many questions. of what use am i? what can i do? how can my little voice be heard, and of what use is it when heard? what part can i play in the vast arena of world affairs? how can i prove myself useful and constructive? how can i offset my ignorance of history, of society, of political and economic conditions in my own country, not to speak of other lands? humanity is so immense, its numbers so vast and its races so many that he feels himself a helpless, insignificant unit. he has no academic or general training which would enable him really to grasp the problems or contribute to their solution. what, therefore, can the man in the street, the business man i

producer of evil and the sower of dissension and discontent in the world. this new released energy can prove itself a "saving force" for all mankind, releasing from poverty, ugliness, degradation, slavery and despair; it will destroy the great monopolies, take the curse out of labour, and open the door into that golden age for which all men wait. it will level all the artificial layers of modern society and liberate men from the constant anxiety and gruelling toil which have been responsible for so much disease and death. when these new and better conditions are established, then men will be free to live and move in beauty and to seek the "lighted way" section four stages in the externalisation of the hierarchy the subjective basis of the new world religion- 328- the externalisation of th

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

on a sense of synthesis, of purposeful planning and of planetary integrity. this great spiritual structure of being, of life and of direction is something that the disciples and initiates of the world need at this time in their effort to stand steady under the pressure of world events, and in their determination to cooperate unwaveringly with the moves and plans made by the world directors, that "society of illumined and organised minds" which is known under the name of the hierarchy. it is illumination and consequent organisation which is needed profoundly at this time. you will see, therefore, the significance of the teaching now being given out anent the building of the antahkarana. it is only through this bridge, this thread, that the disciple can mount on to- 85- a treatise on the sev

ynote of group fusion and of service underlies the newer form of meditation, and not this powerful emphasis upon the personal relation of the disciple to the master and the achievement of the individual aspirant. this was degenerating into a form of spiritual selfishness and separateness. 3. the teaching on the seven rays. the fact of the seven rays was well known to the heads of the theosophical society, was mentioned very abstractly and vaguely in the secret doctrine, and formed in an elementary form some of the teaching given in the esoteric section; the names of the rays were given, and some information as to their qualities, and the masters on the rays, was imparted but not much else. i have given out much information upon the subject and have endeavoured to show the importance of thi

are achieved. all this will be brought about through the invocative spirit in man, plus the initiatory process, carried on in the ashrams of the great ashram. what this coming process will entail of change- 248- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in civilisation, in human nature and in the group expression of the human spirit religions, society and politics it is not possible here to say; so much lies hidden in the free will and right timing of mankind. but that future of spiritual cooperation and interplay within and without the great ashram is assured, and for it all true disciples are working. the world situation today is therefore one of great interest. humanity, the world disciple, is in process of recovering from a major te

ubjective. do these ideas make the concept of initiation more useful to you and more practical? any initiation which does not find interpretation in daily reactions is of small service and basically- 445- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust unreal. it is the unreality of its presentation which has led to the rejection of the theosophical society as an agent of the hierarchy at this time. earlier and prior to its ridiculous emphasis upon initiation and initiates, and prior to its recognition of the probationary disciples as full initiates, the society did good work. it however failed to recognise mediocrity and to realise that no one "takes" initiation and passes through these crises without a previous demonstration of a wide usefu

ent capacity. this may not be the case where the first initiation is concerned, but where the second initiation is involved there must ever be the background of a useful dedicated life and an expressed determination to enter the field of world service. there must also be humility and a voiced realisation of the divinity in all men. to these requirements, the so-called initiate of the theosophical society (with the exception of mrs. besant) did not conform. i would not call attention to their prideful demonstration, were it not that the same claims are being made and the same delusions presented to the public. the problem of freedom from the limitations of matter should now be considered and the entire theme be rendered practical. there is perhaps an ultimate opinion that it is the realm of

ALICE BAILEY THE LABOURS OF HERCULES

nd the average, the aspirant often becomes a somewhat trying and difficult person. he has a mind and he is using it. his emotions are controlled, or else are so blended with his mental reactions that they are unusually powerful; hence, he is exceedingly individual, often very aggressive, self-confident and self-satisfied, and his personality is, therefore, a devastating force in the family group, society, organization with which he may be affiliated. therefore, the aspirant, the lion of judah, has to slay the lion of his personality. having emerged out of the mass, and developed individuality, he then has to slay that which he has created; he has to render helpless that which has been the great protecting up to the present time. selfishness, the self-protecting instinct, has to give place

ue importance is characteristic of the more highly organized libran. thus is the principle of balance observed. the libran goes about weighing and balancing all things. this attitude frequently makes him appear hesitant and indecisive. knowing that there are innumerable gradations between black and white, he is seldom inclined to be an extremist. he knows that those who are regarded as pillars of society may be pharisees, and the unostentatious and humble, the salt of the earth; that those who protest their excellence most vehemently may be the least meritorious; that the worldly wise may act like fools, and fools may stumble upon treasures; that the judgments of the world may be reversed by a higher court; that truth may walk the earth in many an unlikely guise. the quest for truth, then

n relations result from the uncontrolled desire to dominate- 85- the labours of hercules the lives of others, to prescribe and regulate their conduct. he who substitutes, power considerations for ethical principles engenders perpetual strife. the high ideals that have served as beacons over the centuries, brotherhood, cooperation, idealism, glow dimly as long as power is the determining factor in society. when transmuted, however, the will to power becomes the will to achieve and the will to sacrifice. the harsh, self-centered will is transformed into a distributing agent of beneficent gifts. then, indeed, power serves love and love glorifies power. 7. pride. the walls built by pride incarcerate a man more securely than prison bars. fastened by the heavy chains of self-exalting thoughts, h

pon the indications of diversity than on the over-arching fact of unity. such fragmented thinking militates against the impulse toward synthesis. the separative attitude is more conscious of the differences between men than of the similarities; it conceives of religion as a series of antagonistic units rather than a single expression of spiritual impulse; it considers the opposition of classes in society to be more important than the common humanity that makes men brothers; it views the earth as a series of disparate nations, rather than as one world. hercules had to see the hydra as one monster, not a beast with nine different heads. as long as he sought to dissever the heads, one by one, he remained unsuccessful. when he finally dealt with it as a unit, he gained the victory. 9. cruelty

AN INTRO TO STUDY OF THE KABALAH

be thus derived, i desire to call attention to the dogmas of the old hebrew kabalah. i had the good fortune to be attracted to this somewhat recondite study, at an early period of life, and i have been able to spare a little time in subsequent years to collect some knowledge of this hebrew religious philosophy; my information upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many of them only to be studied in rabbinic hebrew and chaldee that i feel to-day less confident of my knowledge of the kabalah than i did twenty years ago, when this essay was first published, after delivery in the form of lectures to a society of hermetic students in 1888. since that date a french translation of "the zohar"

arliest and latest doctrines on a given point are sometimes very great, as is shown by a comparison of the books of the rabbis of different eras and schools. some of the kabalistic teaching has also never been printed nor published, and has been handed down even to this day from master to pupil only: there are some points not found in any hebrew book, which i myself have taught in the rosicrucian society and in hermetic lodges. an attentive study of some of these old mystical hebrew books discloses the existence of intentional "blinds" which appear to have been introduced to confine certain dogmas to certain students fitted to receive them, and to preserve them from promiscuous distribution and so from misuse by the ignorant or vicious. two or three centuries have now passed since any nota

ANATHEMA OF ZOS

ble violence and sickly morale, ye are more contemptible than the beasts ye feed for food. i detest your mammon. disease partakes of your wealth. having acquired, ye know not how to spend. ye are good murderers only. empty of cosmos are they who hunger after righteousness. already are the merciful spent. extinct are the pure in heart. governed are the meek and of heaven earn similar disgust. your society is a veneered barbarity. ye are precocious primitives. where is your success other than through hatred? there is no good understanding in your world-this bloody transition by procreation and butchery. of necessity ye hate, and love your neighbor by devouring. the prophets are nauseating and should be persecuted. objects of ridicule, their deeds cannot live through their tenets. actions are

ARADIA GOSPEL OF THE WITCHES

ire poems, tales, and invocations which have passed over from the ancienttongue. if this be true, and when it shall come to pass that scholars will read with interest what ishere given, then most assuredly there will be critical examination and verification of what is ancientin it, and it will be discovered what marvels of tradition still endure.that the witches even yet form a fragmentary secret society or sect, that they call it that of the oldreligion, and that there are in the romagna entire villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal knowledge. the existence of a religionsupposes a sc

a; there were probably many among theminions of the moon, or nocturnal worshippers ofdiana. in fact, i am not without hope that researchmay yet reveal in the writings of some long-forgotten heretic or mystic of the dark ages the parallelof many passages in this text, if not the whole of it. page 66 when illumination or illumin-ism, in company with magic and mysticism, and a resolve to regener-ate society according to extreme free thought, inspired the t emplars to the hope that they wouldmaster the church and the world, the equality of woman, derived from the cairene traditions, againreceived attention. and it may be observed that during the middle ages, and even so late as theintense excitements which inspired the french huguenots, the jansenists and the anabaptists,woman always came fort

environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidden deities and practised forbidden deeds, inspired as much by rebellion against society as bytheir own passions.there is, however, in the evangel of the witches an effort made to distinguish between the naturallywicked or corrupt and those who are outcasts or oppressed, as appears from the passage: yet like cains daughter (offspring) thou shalt never be,nor like the race who have become at lastwicked and infamous from suffering,as are the jews and wandering zingari,who are al

BALANCE J

ing chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magicki

BALANONES TEMPLE OF SET FAQ

ther, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our philosophies, our practices, and our society. the member can decide whether our organization is one which will help the member's personal growth, and if not he is welcome to leave at any time, with our good wishes. likewise, during this period we determine whether the member will function well within our society, will benefit from our activity, and will eventually be able to help others in the organization with their personal growth

ion can have no formal relationships or ties with any other organization. individual setians, however, can work with or have dealings with other organizations and its members. there are two limitations: 1) an adept ii* of the temple of set cannot also be a member of another religious organization, and 2) no setian may be a member of an organization which condones or takes part in the violation of society's laws to the detriment of society. that first limitation has often been a subject for discussion by people who don't understand it or who want clarification. one clarification i posted to alt.pagan in 1996 was "the temple of set wouldn't care if a setian chooses to participate in a buddhist retreat, an indian sweat lodge, a thelemic gnostic mass, a passover seder, a pagan circle, or whate

gs, or someone you meet on the 'net, or some other acquaintance) should ask you any of the following questions, it's good to be able to give them the correct answers. 7.6.1 a cult "is this a cult" no. some people may define "cult" to mean any non-christian religion, and then yes, we don't believe in the christian religion. but most people reserve the word "cult" to you mean something dangerous to society or its members, and no, we're not a cult since we are beneficial to our members, and we're not anti-social by any means. the ref document contains more discussion on this topic. 7.6.2 satanists "are you satanists" a lot of people say yes, and a lot of people say no. a lot of setians say yes, and a lot of setians say no. see the ref document for this discussion. 7.6.3 naziism and fascism ar

BEHOLDERS OF NIGHT

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

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

of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibliography biographical sketch 71 72 73 85 90 93 113 113 118 121 123 126 133 143 143 147 152 153 194 207 212 219 230 vi list of figures 1. tsiu ma

aity provides and for the purchase of ritual services.150 the relationship between these two arenas of the tibetan buddhist community is much more complex and covers pragmatic grounds as well. protector deities such as tsiu marpo solidify this relationship and provide a focus for the concerns of the entire community. the power and utility of ritual protector deities are constant forces in tibetan society. these deities also find popular expression on political grounds, providing yet another point of intersection between the monastic and lay spheres through the anthropomorphic office of the oracle. tsiu marpo is particularly significant within this tradition, as will be explored in the next and final chapter. 150 see cuevas 2003, pp. 75-76 and mumford 1989, pp. 203-204 for more on how wealt

tsiu marpo statue at tengy ling monastery (photo: c. bell 2005) 112 5 oracle tsiu marpo s ritual significance cannot be overstated. the ritual life of a deity is what propels these figures through historical time due to their importance as foci for ritual practice. however, some deities attain a degree of cultural significance that necessitates a much more dynamic role within tibetan history and society. this role is observable in the position of the oracle. as the english word connotes, a tibetan oracle is a person who acts as a vessel for a god or gods as a means of providing authoritative prophecy and advice, which are usually expounded from within a trance state.151 the direct communion between the god speaking through the oracle and the audience that attends such sessions shows a pal

he nechung oracle lineage still exists today in dharamsala, north india where the fourteenth dalai lama resides. the dalai lama continues to consult the nechung oracle concerning the political endeavors of his government-in-exile. heller notes that this is the only state oracle tradition still in existence today, thus implying that the tsiu marpo oracle line does not exist anymore.241 oracles and society the oracle tradition is ancient and important in its own right for the purposes of understanding tibetan culture and religious practice. nonetheless, oracles can be viewed as a complete anthropomorphization of the ritual goals and pragmatic concerns discussed in the previous chapter. oracular practices further solidify the connection between the lay and monastic community; they reinforce b

er to a number of powerful and ancient tibetan families. thus, an oracle can have numerous political connections through a network of relations.244 such ties only strengthen an oracle s connections to the concerns of the state. in contrast, day explains that oracles in ladakh are not usually tied to the aristocracy. this illustrates that oracles can be connected to levels of social power within a society or can just as easily represent a force outside of general social order.245 oracles are thus consulted at all levels of society for a diverse number of reasons. the universal goal of the deity s presence within the oracle is to provide pragmatic, at times apotropaic, assistance to individuals, the community, and to the state at large. it should be stressed that this assistance is provided

BLACK SERPENT1

l the creatures that move along the ground (niv) 12 dominionist theologians believe that it is their responsibility, as christians, to bring the entire world- all countries, societies, and governments- under the "word of god" they are also postmillennialists, meaning they believe jesus christ will only return to earth after most of the world has been converted to christianity. under a dominionist society, mainline and liberal christian churches would be prohibited from holding services or proselytizing. all non-religious groups would also be prohibited from such. perhaps you might be able to worship the demons inside the privacy of your own home, but if you even breathe a word of it outside your home, you would be tried for idolatry and put to death. likewise for committing acts of magic

from such. perhaps you might be able to worship the demons inside the privacy of your own home, but if you even breathe a word of it outside your home, you would be tried for idolatry and put to death. likewise for committing acts of magic, homo/bisexuality, adultery, sodomy, prostitution, or even pre-marital sex (and of course, one can only imagine what kinds of breaches in privacy a dominionist society would entertain to "protect the moral fiber" of its subjects) even today, i have known a preacher here in texas who has publicly advocated the execution of wiccans for teaching "false religion" the dominionist strategy is rather simple. they believe in taking advantage of the first amendment, which assures them the right to their religious practices. by using the first amendment, they inte

examples demonstrate that dominionists are a minority even within their own religious culture; they are not the majority of christians, and most christians consider their ideas to be un-christian. even ralph reed of the conservative christian coalition has characterized christian reconstructionism as "an authoritarian ideology that threatens the most basic civil liberties of a free and democratic society" now that we have established who is pushing for a christian theocracy in the u.s (i.e, dominionists, and now that we have considered the size of their sphere on influence in christianity (i.e, not very large at all- yet, we may next ask ourselves the question "what can demonolators and satanists do to prevent such a thing from happening" we must keep in mind that dominionists want to chan

eminder 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 covens murder unborn children and use virgin blood in sacrifice to their infernal legions. these myths, often perpetuated and fed into by our own hysteria, create the basis for what society holds as their own truth regarding these religions. to dispel these myths it is essential that people understand a basic rule that holds true for all traditional left hand path religions (including satanism, demonolatry, etc- the dark lords expect their followers to take responsibility for their own actions, and, at the same time, exercise self discipline. they teach what is known, to most

lies. people claiming affiliation with a left hand path religion without regard for these laws are most often downtrodden teens who have low self esteem, and a need to belong to something bigger. they see the dark gods as a means of empowerment, of strength over people who have hurt them, and as a force to be reckoned with for those who refuse to bow down in humble servitude. these are the people society thinks of when they hear about satanism and demonolatry. oftentimes people accuse the left hand path community of being unable to give love and compassion for this same reason. once again, the myth rears its ugly head from the bowels of human intolerance and spews forth misconceptions. and yet they move on, in the open, proudly saying "i am a satanist" or "i am a demonolator. we fear no on

BLACK WITCHCRAFT

the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstream may be at that time. witchcraft, no matter for what intent or form, has always stood outside any conventional acceptance within society either by the religious hierarchy (even though it keeps their organizations called church together and making money) or even governmental ones. to provide a distinct understanding of luciferian witchcraft from which i am an initiate of, i must write directly of experience and the vision which all initiates, past, present or secret, have brought to the current and how it manifests today. no

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

BLAVATSKY H P ANTHROPOGENESIS

ccounts by this time. occult sciences claim less and give more, at all events, than either darwinian anthropology or biblical theology. nor ought the esoteric chronology to frighten any one; for, with regard to figures, the greatest authorities of the day are as fickle and as uncertain as the mediterranean wave. as regards the duration of the geological periods alone, the learned men of the royal society are all hopelessly at sea, and jump from one million to five hundred millions of years with the utmost ease, as will be seen more than once during this comparison. take one instance for our present purpose- the calculations of mr. croll. whether, according to this authority, 2,500,000 years represent the time since the beginning of the tertiary age, or the eocene period, as an american geo

ce who are considered as authorities[[vol. 2, page] 11 the tropics at the pole. no two geologists or naturalists agree as to the figures. thus, there is a wide margin for choice offered to the occultist by the learned fraternity. shall we take for one of our supports mr. t. mellard reade? this gentleman, in a paper on "limestone as an index of geological time" read by him in 1878 before the royal society, claims that the minimum time required for the formation of the sedimentary strata and the elimination of the calcareous matter is in round numbers 600 million years (see "proceedings of royal society" london, vol. xxviii, p. 281; or shall we ask support for our chronology from mr. darwin's works, wherein he demands for the organic transformations according to his theory from 300 to 500 mi

the vital question is- are there any good proofs that it has thus grown? the only evidence that is given for it is, that it must be so "since this maya is distinctly assigned to romaka-pura in the west* the maya is evident, since no sanskritist among europeans can tell where that locality of "romaka-pura" was, except, indeed, that it was somewhere "in the west" anyhow, as no member of the asiatic society, or western orientalist, will ever listen to a brahmanical teaching, it is useless to take the objections of european orientalists into consideration "romakapura" was in "the west" certainly, since it was part and parcel of the last continent of atlantis. and it is equally certain that it is atlantis, which is assigned in the hindu puranas as the birthplace of asuramaya "as great a magicia

gories were connected with the trials of adeptship and initiation. astronomically, they referred to the solar and lunar eclipses, the mythical explanations of which we find to this day in india and ceylon, where any one can study the allegorical narratives and traditions which have remained unchanged for many thousands of years[[footnote(s* see sanchoniathon in "eusebius" pr. ev. 36; genesis xiv "society of antiquaries of london" vol. xxv. p. 220[[vol. 2, page] 381 the theft of rahu. rahu, mythologically is a daitya- a giant, a demi-god, the lower part of whose body ended in a dragon or serpent's tail. during the churning of the ocean, when the gods produced amrita- the water of immortality- he stole some of it, and drinking, became immortal. the sun and moon, who had detected him in his t

he atlas range[[vol. 2, page] 406 the secret doctrine. asiatic researches) and his facts and quotations from the puranas give direct and conclusive evidence that the aryan hindus and other ancient nations were earlier navigators than the phoenicians, who are now credited with having been the first seamen that appeared in the post-diluvian times. this is what is given in the journal of the asiatic society, iii, pp. 325, et seq "in their distress the few nations who survived (in the war between devatas and daityas) raised their hands to bhagavan 'let him who can deliver us. be our king; using the word i't (a magic term not understood by wilford, evidently) which re-echoed through the whole country" then comes a violent storm, the waters of the kali are strangely agitated "when there appeared

BLAVATSKY H P COSMOGENESIS

m" was an excellent work with a very unfortunate[[vol. 1, page] xviii introductory. title, though it meant no more than does the title of this work, the "secret doctrine" it proved unfortunate, because people are always in the habit of judging things by their appearance, rather than their meaning; and because the error has now become so universal, that even most of the fellows of the theosophical society have fallen victims to the same misconception. from the first, however, protests were raised by brahmins and others against the title; and, in justice to myself, i must add that "esoteric buddhism" was presented to me as a completed volume, and that i was entirely unaware of the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of tho

grasp of the physicist- is rapidly progressing on the reverse, material plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our spirit-soul. that soul becomes with every new generation more paralyzed and atrophied. the "amiable infidels and accomplished profligates" of society, spoken of by greeley, care little for the revival of the dead sciences of the past; but there is a fair minority of earnest students who are entitled to learn the few truths that may be given to them now; and now much more than ten years ago, when "isis unveiled" or even the later attempts to explain the mysteries of esoteric science, were published. one of the greatest, and, withal, the

e been proclaiming to the world from time to time. while a prominent cinghalese priest assured the writer that it was well known that the most important buddhist tracts belonging to the sacred canon were stored away in countries and places inaccessible to the european pundits, the late swami dayanand sarasvati, the greatest sanskritist of his day in india, assured some members of the theosophical society of the same fact with regard to ancient brahmanical works. when told that professor max muller had declared to the audiences of his "lectures" that the theory "that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he pronounced th

on the day of resurrection both muhammadans and christians will see the vanity of their religious doctrines. men fight about religion on earth- in heaven they shall find out that there is only one true religion- the worship of god's spirit* in other words "there is no religion (or law) higher than truth "satyat nasti paro dharmah- the motto of the maharajah of benares, adopted by the theosophical society. as already said in the preface, the secret doctrine is not a version of "isis unveiled- as originally intended. it is a volume explanatory of[[footnote(s "lectures on the science of religion" by f. max muller, p. 257[[vol. 1, page] xlii introductory. it rather, and, though entirely independent of the earlier work, an indispensable corollary to it. much of what was in isis could hardly be

reath" given back by martanda and his feeding on the "sweat and refuse" of "mother space" what could affect neptune* saturn and jupiter[[footnote(s* very similar ideas in mr. w. mattieu williams "the fuel of the sun" in dr. c. william siemens "on the conservation of solar energy (nature, xxv, p. 440-444, march 9, 1882; and also in dr. p. martin duncan's "address of the president of the geological society" london, may, 1877* see "comparative geology" by alexander winchell, ll.d, p. 56* when we speak of neptune it is not as an occultist but as a european. the true eastern occultist will maintain that, whereas there are many yet undiscovered planets in our system, neptune does not belong to it, his apparent connection with our sun and the influence of the latter upon neptune notwithstanding

BLUE EQUINOX

hich might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a history, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak i

early unto all, since it pertaineth unto all. understand now that in yourselves is a certain discontent. analyse well its nature: at the end is in every case one conclusion. the ill springs from the belief in two things, the self and the not-self, and the conflict between them. this also is a restriction of the will. he who is sick is in confliuct with his own body: he who is poor is at odds with society: the equinox 104 and so for the rest. ultimately, therefore, the problem is how to destroy this perception of duality, to attain to the apprehension of unity. now then let us suppose that you have come to the master, and that he has declared to you the way of this attainment. what hindereth you? alas! there is yet much freedom afar off. understand clearly this: that if you are sure of your

t x o.t.o. ireland, iona, and all the britains^ liber clxi o.t.o. concerning the law of thelema o.t.o. issued by order^ xi o. t. o. h i b e r n i i o n e t omnium britanniarum rex summus sanctissimus 227 liber clxi o.t.o. concerning the law of thelema an epistle written to professor l. b. k. who also himself waited for the new on, concerning the o.t.o. and its solution of divers problems of human society, particularly those concerning property, and now reprinted for general circulation. my dear sir. do what thou wilt shall be the whole of the law. i was glad to receive your letter of inquiry with regard to the message of the master therion. it struck you naturally enough that on the surface there is little distinction between the new law and the canon of anarchy; and you ask .how is the la

(at most) can eat the orange, it is evident that one of them is mistaken in supposing that it is essential to his will to eat it. the question is to be decided in the good old way by fighting for it. all that we ask is that the fighting be done chivalrously, with respect to the courage of the vanquished .as brothers fight ye. in other words, there is only this difference from our present state of society, that manners are improved. there are many persons who are naturally slaves, who have no stomach to fight, who tamely the equinox 228 yield all to any one strong enough to take it. this also is understood and provided for in the book of the law .the slaves shall serve. but it is possible for any apparent slave to prove his mastery by fighting his oppressors, even as now; but he has this ad

unflinching loyalty and devotion have been their reward. the secret has been principally this, that they considered themselves noble in nature as well as name, and thought it foul shame to themselves if any retainer met unnecessary misfortune. the upstart of today lacks this feeling; he must constantly try to prove his superiority by exhibiting his power, and harshness is his only weapon. in any society where each person has his allotted place, and that a place with its own special honour, mutual respect and self-respect are born. every man is in his own way a king, or at least heir to some kingdom. we have the equinox 230 many examples of such society today, notably universities and all associations of sport. no. 5 in the harvard crew does not turn round in the middle of the race and rep

BOOK OF JASHAR

the ground up for each king, like the pyramids of egypt's old kingdom. in any case, the engineers of each generation are building on the technology developed by their predecessors, until they can accomplish virtual miracles of construction. the royal engineers face constraints that are social and economic, as well as the constraints of the physical materials that they use. eventually, the entire society itself 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'

r, not as theology nor as history, but as literature. that is, it was written just to be a good story, which might tell us something fundamental about the universe or might simply entertain us. bloom compares j to shakespeare's "king lear" which is not diminished by being neither history nor theology. after reading bloom, i became fascinated by the power of simple stories to transform our view of society. the best works of economic theory are also such stories, but written in a new and specialized vocabulary. i began to wonder whether the creative process by which we write modern social science might in some ways be similar to the way that the ancient prophets produced their scriptures. then, i came across the biblical references to jashar, another book of ancient israel. many apocryphal a

BOOK T

side weaken it greatly, for either good or evil. swords are inimical to pentacles. wands are inimical to cups. a majority of wands energy, opposition, quarrel. a majority of cups pleasure, merriment. a majority of swords trouble, sadness, sickness, death. a majority of pentacles business, money, possessions. a majority of keys strong forces beyond the querent's control. a majority of court cards society, meetings of many persons. a majority of aces strength generally. aces are always strong cards. 4 aces great power and force. 3 aces riches, success. 4 kings (knights) swiftness, rapidity. 3 kings (knights) unexpected meetings. knights, in general, shew news. 4 queens authority, influence. 3 queens powerful friends. 4 princes meetings with the great. 3 princes rank and honour. 4 princesses

a majority of aces strength generally. aces are always strong cards. 4 aces great power and force. 3 aces riches, success. 4 kings (knights) swiftness, rapidity. 3 kings (knights) unexpected meetings. knights, in general, shew news. 4 queens authority, influence. 3 queens powerful friends. 4 princes meetings with the great. 3 princes rank and honour. 4 princesses new ideas or plans. 3 princesses society of the young. 4 tens anxiety, responsibility. 3 tens buying and selling (commerce. 4 nines added responsibilities. 3 nines much correspondence. 4 eights much news. 3 eights much journeying. 4 sevens disappointments. 3 sevens treaties and compacts. 4 sixes pleasure. 3 sixes gain, success. 4 fives order, regularity. 3 fives quarrels, fights. 4 fours rest, peace. 3 fours industry. 4 threes re

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ioica wolf's claw lycopodium lycopodium clavatum wolf's foot bugle weed lycopus virginicus wiccan name common name latin name below are listed some sources for herbs and herbal preparations. the list is as up-to-date as i can make it but it is always possible that some of the companies listed may have gone out of business. aphrodisia products inc. 45 washington street, brooklyn, ny 11201 the herb society of america 300 massachusetts avenue, boston, ma 02115 indiana botanical gardens hammond, in 46325 the herb store p.o. box 5756, sherman oaks, ca 91403 kiehl pharmacy 109 third avenue, new york, ny 10003 golden gate herb research p.o. box 77212, san francisco, ca 94107 edwards health center 480 station road, quaker-town, pa 18951 atlantis rising 7915 s.e. stark, portland, or 97215 the magic

the herb store p.o. box 5756, sherman oaks, ca 91403 kiehl pharmacy 109 third avenue, new york, ny 10003 golden gate herb research p.o. box 77212, san francisco, ca 94107 edwards health center 480 station road, quaker-town, pa 18951 atlantis rising 7915 s.e. stark, portland, or 97215 the magickal childe 35 west 19 street, new york, ny 10011 botanica box 88, station n, montreal, canada h2x 3n2 the society of herbalists culpeper house, 21 bruton street, berkeley square, london w.i, england in thomas middleton's play the witch (1612) the character hecate is made to stuff the mouth and nostrils of an unbaptised child before boiling him for hisfat(l. she recounts the materials as she uses them: hecate: the magickal herbs are down his throat; his mouth cramm'dfull, his ears and nostrils stuff'd;

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

is refused, you have freed yourself of bitterness, though you may need to repeat the ritual several times if the hurt is deep. a spell for increasing self-confidence sometimes people around us- perhaps a critical relative, a spiteful ex-lover or a thoughtless colleague- can damage our self-esteem. we look at media ideals of loveliness and feel we are far from the image of perfection created by a society that worships youth. but if we can only believe in ourselves and love ourselves, hey presto, we radiate our own unique beauty and others are drawn to us, because of this powerful but indefinable personal magnetism. this spell is designed to boost that self-belief* around your bathroom, light purple candles, placed safely so that they cast pools of light on the water when you fill the bath*

CHAOS MAGICK AND LUCIFERISM

h, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

heophus smith has noted, the "curative intention" of practices such as conjure can be seen in african american practices and beliefs that "revised and re-visioned" conditions such as violence and racial victimization. similar to the traditional healers in african societies, african american supernatural practitioners "deciphered" evil and sickness, locating affliction within the ills occurring in society itself. personal misfortune, therefore, could possess underlying causes such as anger, selfishness, and jealousy. a tragic accident, an unforeseen illness, a calamitous event sometimes figured as an affliction with spiritual origins.[10] the final chapter briefly examines more recent manifestations of conjure and hoodoo in black and white america, beginning with the public perceptions of a

the great revival of 1801, christianity was established within most african american communities. significantly, descriptions of african american "magic" appear in the early 1800s as well.[12] until the nineteenth century, observers provide only occasional witness of supernatural spiritual traditions and magical rituals among the slaves. philip reading, a minister with the anglican philanthropic society thomas bray's associates in delaware, noted that african slaves bore great "prejudices" against converting to the christian faith, partly, he believed, because they were "strangely predisposed in favour of superstition and idolatry" the london-based secretary of dr. bray's associates, john waring, warned clergy of africans f fervent devotion to "the idolatrous rites and practices of their

that african slaves bore great "prejudices" against converting to the christian faith, partly, he believed, because they were "strangely predisposed in favour of superstition and idolatry" the london-based secretary of dr. bray's associates, john waring, warned clergy of africans f fervent devotion to "the idolatrous rites and practices of their own country" francis varnod, a missionary with the society for the propagation of the gospel in foreign parts, wrote to his superiors of the spiritual disposition of slaves in south carolina, observing that "some of our negro-pagans have a notion of god and a devil, and dismal apprehensions of apparitions" other comments by white clergy in the eighteenth century provide an indeterminate picture of black spiritual life, vaguely characterizing afric

eenth century, unique products had emerged out of the tangle of african and european cultures of the colonial era. the emergence of distinct african american practices has itself been the subject of intense scholarly discussion. while the supernatural beliefs of anglo-americans at the end of the seventeenth century became "folklorized".that is to say, less visible, shifting to marginal sectors of society, underground, or out of the public sphere.among blacks, supernatural beliefs began to proliferate. african tradition clearly influenced the rise of conjure practices. what is not clear is the context in which the new practices unfolded, a process that coincided with the exposure of african americans to christianity. it is probable that african-based supernatural practices and ideas drew on

ed a majority of about fifteen thousand slaves and black freedpersons to eleven thousand whites. in that year, the city's governing authorities had taken steps to curtail the emerging political power of the african american population, using legal repression, harassment, and threats of violence. it was within such an atmosphere of racial discord that the conspiracy developed. as a freedman in the society of black methodists, an independent african american church, vesey was positioned to tap the spiritual resources of the black community for the advancement of his cause.[15] accounts of the events leading up to the discovery of the plot reveal that vesey, a well-todo carpenter who had purchased his freedom from a slaveowner, began recruiting participants from the city and the outlying lowc

CHRONOLOGIA RORISPERGIUS

1167 bernard sylvestris school of chartres philosopher of neo-platonic and neo-pythagoreanism tendencies probably influenced by the writings of eriugena. 1080-1154 william of conches rectification of neoplatonism and christianity- school of chartres. 1090 fr res d'orient("the brothers of the east) established at constantinople, ancestor of novo cabalae philosophorum incognuorum dignissimo sodali (society of unknown philosophers "is it possible that a group of bogdadiens/harranians/sabians migrated to constantinople, and eventually established the brothers of the east? is it possible that the brothers of the east survived until the time that they were absorbed into the florentine academy(ies"-jonathan sellers 1092-1167 abraham ibn ezra 1096-99: by a combination of military force, coincidenc

de for his wives- probably the chinese 'domino' cards. 1120- 1147 jaufr rudel troubadour 1122-1204 eleanor of aquitaine 1125. adelard of bath an englishman who went into the islamic world and learned much about its culture. he was one of the first to translate arabic astrological texts into latin, most notably abu ma'shar's the abbreviation of the introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv phil

339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association between popular religion and feats of magic became so strong tha

999) 1615 confessio fraternitatis steffan michelspacher cabala, spiegel der kunst unnd natur. james maxwell- admirable and notable prophecies. julianus de campis defence of the rosicrucians was published. 1616 chymische hochzeit(chemical wedding of christian rosenkreutz. philosophical letters of michael sendivogius were most probably written from brussels and were addressed to a new member of the society of unknown philosophers of cabala("novo cabalae philosophorum incognuorum dignissimo sodali) in france..linked itself to "les freres d orient" created in constantinople in 1090. the teachings of this society were conveyed from teacher to disciple and the their principle unifying form was the distinction of receiving "the initiation" which gave them the right to be known as "unknown superio

agnet enchiridion physicae restitutae. heinrich nollius was expelled from the university of giessen for his hermetic tract parergi philosophici speculum. 1624 stolcius's viridarium chymicum. antonio de andrade a missionary,first european to reach tibet from india, arriving in the town of tsaparang, on the banks of the langchen khambab river. 1624-1701 helvetius 1624-1704 jane leade. philadelphian society. 1625-1697 rabbi moshe zacuto -shorshei hashemoth- the roots of the names 1625 musaeum hermeticum. jacques gaffarel, enthusiast of hebrew and occultism, defends and dedicates to richelieu his abdita divinae cabalae mysteria. heinrich nollius proposes the formation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and

COLLIER IRENE CHINESE MYTHOLOGY

and if one god acted with malice towards humankind, another god could be counted on to send down a culture hero to struggle on their behalf.4 61 the xia dynasty of the great yu and his descendants lasted for six hundred years and ended the period of the god-kings. with the next dynasty, the shang, came recorded history and human rulers. dr. john s. major, director of the china council of the asia society, explains the change: the square earth had to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, b

the sea never overflows.7 water spinach is a nutritious plant. agricultural research magazine reports: the first historical record of cultivated water spinach, ipomoea aquatica, comes from the chin dynasty. originating in india and southeast asia, the plant is rich in iron, making it an ancient remedy for anemia.8 while it is a highly prized vegetable in many parts of the world, the weed science society of america warns of its potential for clogging up the waterways: a single plant can branch profusely and can grow to more than 70 feet in length. under ideal conditions [in hong kong, annual yields of the plant are up to 40 tons per acre.9 it is known by many names: water spinach, swamp morning glory, water convolvulus (united states; ung choy (chinese; kankoong (java; balangoog (philippin

[than solar myths. for while the sun always remains the same, the moon waxes and wanes disappearing, only to come to life again after three moonless nights.4 hsi wang mu is a constant presence in chinese myths. professor anne birrell comments [s]he is polyfunctional and ambiguous. moreover, her attributes and functions evolve over the centuries in accordance 82 with the changing values of myth in society. thus she moves with relative ease from the role of wild and savage deity, the avenging goddess, to cultured and humanized queen, the audience- granting monarch. the major attribute of the queen mother of the west is her power to confer immortality, and it is this that comes into play in the later mythological and literary tradition.5 professor tao tao liu of oxford university tells of a v

COSIMANO CHARLES ELEMENTARY PSIONICS

ing the power of human thought and making it do things for you, not for humanity, but for you. there will be no idealism in this book, no do-gooderness. i am not that type of person. what i am going to do here, in this work, is continue what i started years ago, break the monopoly on psionics that existed for so many years and make it available to the general public. and, maybe, break the back of society at large as well. now, as all of you who have followed my writing over the years know, i do not waste my time and yours with stories of people who do psychic things and then have something totally impossible happen, like win the lottery because they happened to find a million-dollar ticket in the street. a fifty-dollar ticket, that happens. in fact it happened to someone i know and did not

fied of loneliness, almost as much as they are of speaking in public, something that has never bothered me very much, but then i've never had my pants fall down either, which may be what they are really afraid of. anyway, even the hermit in the backwoods secretly desires the day when he can return to his fellows instead of trying to blow them up. there is a problem with this, however. the way our society is constructed it is very easy to become totally isolated, even in the midst of a mass of humanity. all it takes is to be placed in a situation where one cannot connect with one's fellows. this can be true of everyone and if the natural desire for a mate is combined with this state of affairs, it can be very troublesome indeed. this is one situation where a thought-form can come in handy

bvious. all psychic activity requires the ability to concentrate, and concentration is impossible when you are coughing. believe me, i know. so we will begin with prevention. you start by resolutely avoiding paranoia. now, by this i do not mean that you are in any great danger of becoming a hypochondriac in the normal sense of the term, but you must face the fact that we live in a hypochondriacal society. if you have the bad habit of watching the news, particularly the local crap, you are constantly besieged by messages of illness, potential illness and possible cures usually in the form of some over-the-counter patent medicine. to make matters worse, may local stations have their own version of dr. guiltgiver, who reports on all the latest plagues and their symptoms and what the viewer ca

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the day i leave this realm of manipulated illusion. in the decade that has followed, the themes and predictions of and the truth have proved to mirror the events that have unfolded across the world. this has included the blatant use of 'modified hegelianism, or 'problem-reaction-solution' as i call it, to covertly create a problem to which the authorities can openly offer a 'solution- changes in society to advance the global big brother, fascist state, that, without the 'problem' would be rejected by the public. the horrific attacks of september 11th were a classic example of this with the attacks (problem) leading to the response of 'something must be done (reaction) that has allowed the destruction of basic freedoms, rights and privacy and the launch of the thoroughly bogus 'war on terr

logically and in their understanding of the universal laws. if we judge the credibility or craziness of something only from the perspective of our scientific achievements on this wavelength of planet earth, we will never understand what has happened to us. this is why i ask the skeptics to open themselves to other possibilities. if you were a peasant farmer in the mountains of some self-contained society in deepest asia, you would find it impossible to believe a description of new york. but new york would still exist. and remember, only a short time has passed since the idea of humans flying off into space was considered ridiculous. over a number of years, as i have sought to grasp the nature of the human condition, a story has begun to form in my mind. when i read a book called bringers o

available to all who wish to hear, and the conspiracy to keep humanity in the spiritual dark will crumble and fall. it is already doing so. a key part of this process is to reveal the nature of the deception and why it is being perpetrated. the vehicle for keeping this knowledge from the public arena has been the system of initiations used by the ancient mystery schools and the now immense secret society network all over the world, which i call the brotherhood. each higher level of initiate is given more knowledge than those below. this sets up a pyramid structure, with the few who reach the top levels of initiation knowing far, far more than the majority further down the ladder (see figure 3. this makes it easy for those few to manipulate the rest. the content of this esoteric knowledge r

when the civilisations that followed atlantis began to emerge, they, too, continued to have initiations into different levels of the knowledge. among these organisations were the mystery schools of babylon, egypt, and greece, which guarded their knowledge with enormous secrecy; the smallest violation of the oath of secrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a persistent tradition in connection with all the great mystery institutions was that their se

. instead, they have sought to imbalance us. disharmony and imbalance= division of self. division of self= limited potential. the two major imbalances within ourselves and the prison in general have been the negative dominating the positive and the male dominating the female. there is no greater manifestation of the male imbalance than what is seen in some of the major religions and in the secret society network. the re-emergence of female energy is crucial to the harmonising of the earth, and by that, i don't only mean the re-emergence of women into areas of decision-making. i mean the reawakening of female energy within the male form also, and a softening of the indoctrinated desire of so many men to dominate and to follow the macho man programming. this reemergence of female energy is s

DAVID ICKE CHILDREN OF THE MATRIX

and germany. wherever they went, these "royal" lines interbred obsessively with each other through arranged marriages and secret breeding programmes. we see the same with the ruling families of today because they are seeking to perpetuate a particular genetic code, which can be quickly diluted by breeding outside of their hybrid circle. in the ancient world, one of the headquarters for the secret society network or illuminati, through which these bloodlines manipulate humanity, was babylon, also in the lands of sumer. this illuminati network then moved its headquarters to rome and during that time came the roman empire and the creation of the roman church, or institutionalised christianity. the headquarters moved on into northern europe after the fall of the roman empire and for a period w

llapse, especially in the 20th century, it appeared that these lands, like the americas, africa, and australia, had won their "independence. instead, the nefilim bloodlines and the illuminati merely exchanged overt control for the far more effective covert control. while these empires apparently withdrew, they left out in those countries, including the united states, the bloodlines and the secret society network through which they operate. ever since they have continued to control events in these former colonies as part of a long-planned agenda for the complete centralised control of the planet through a world government, central bank, currency, army, and a micro-chipped population connected to a global computer. this is the very governmental structure that is now staring us in the face. t

at's right for my children" i hear them say. no, what you have been programmed to believe is right for them and* i know that strictly speaking the collective word for sheep is flock and not herd, but i prefer herd so sod convention. w 2 children of the matrix the belief, also, that only you know best. i remember debating with a former chief rabbi of the united kingdom at the oxford union debating society and he simply could not see a difference between education and indoctrination. it was a wonder to behold. we see this same theme in our daily experiences of people in uniform and others from the masses who are promoted to power over the masses. it's summed up by the satirical version of the british labour party song, the red flag, which goes "the working class can kiss my arse, i've got th

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

, and countries. most freemasons never progress higher than the bottom three levels of degree, the socalled blue degrees. they have no idea what their organisation is being used for. even most of those who make it to the apparent peak, the 33rd degree in the scottish rite, know relatively little. only the tiny few, all from a particular bloodline, move through the top of their "individual" secret society into the llluminati degrees above that. these are the levels into which all the major secret societies feed. yet at least 95% of their members have no idea that these levels exist, never mind who is in them. the bloodlines the llluminati bloodlines are all genetically connected through hybrid dna, a genetic fusion caused by the interbreeding of a reptilian race with humanity and the nordic

DAVID ICKE THE BIGGEST SECRET

f world war iid 516crazy?there are many who will dub me a nut for whati have written in this book. my reply is this:today s mighty oak is justyesterday s nut that held its ground.a free world?am i a spaceman? do i belong to a new race on earth, bred by men from outerspace in embraces with earth women? are my children offspring of the firstinterplanetary race? has the melting-pot of interplanetary society already beencreated on our planet, as the melting-pot of all earth nations was established inthe usa 190 years ago?or does this thought relate to things to come in the future? i request my rightand privilege to have such thoughts and ask such questions without beingthreatened to be jailed by any administrative agency of society. in the face of arigid, doctrinaire, self-appointed, ready4o-k

untry has been the scene of so much upheaval, murder andsuffering. by the end of this book, those who are new to these concepts will appreciate thepower of symbolism to attract energy to a place, negative and positive. john rhodes,17 oneof the foremost of the researchers into the reptilian presence, says that they may be spaceinvaders who move from planet to planet, covertly infiltrating the host society andeventually taking over. the reptilian military, it is said, carry out abductions of lif9 formswhile their scientists study the biology and introduce the reptilian genetic code into speciesthey wish to manipulate. this involves a programme of crossbreeding and that is preciselywhat the sumerian texts are describing in relation to the anunnaki. rhodes adds that:from their underground base

s book wascomplete and by then, as you will see later in the detailed text, i had reached exactly thesame conclusions. rhodes says that after the reptilians invade a planet from space andfrom their underground bases, the surface population quickly surrender to superiorweaponry. then the reptilians strip the planet of its resources like water, minerals anddna information. the infiltration of human society via secret societies is a key methodof reptilian control, as i shall detail. the american writer and researcher, williambramley, concluded in his book, gods of eden, that the anunnaki created a secret societycalled the brotherhood of the snake and this has been used to manipulate humanity in theway described in the chapters that follow.19 this brotherhood of the snake is the corecentre of

cieties is a key methodof reptilian control, as i shall detail. the american writer and researcher, williambramley, concluded in his book, gods of eden, that the anunnaki created a secret societycalled the brotherhood of the snake and this has been used to manipulate humanity in theway described in the chapters that follow.19 this brotherhood of the snake is the corecentre of todays global secret society network which is controlled by the reptilians.inner-terrestriais?in their physical expression, the anunnaki are one of the many inner-earth races whichlive underground in the enormous catacombs, caverns and tunnels below the surface. ahopi indian legend says that a very ancient tunnel complex exists under los angelesand this, they say, was occupied by a lizard race some 5,000 years ago. in

he same things atthe same time, day after day, week after week. the reptilians have used the white raceas their main route to global control, but they have crossbred with all races includingthe chinese, japanese, arabs and those known as jewish. all this allows the reptiliansto control apparently unconnected people and organisations. it is the extraterrestrialversion of members of the same secret society working in many places of influence,while the rest of the population have no idea that they are connected. you can look at aseries of apparently different human beings in different positions of power who come tothe same conclusion and agree the same policy. that would appear to be a policy bornof democracy and open debate. but what if the same force is controlling all of them?that would th

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

of freemasonry (school building. take out a couple of bricks and you will see the truth, the invisible gears of freemasonry. the engine which powers their global control system. as they turn, they mesh together to accomplish their agendas. the reason why politicians never seem to do what the people who voted them into office want is because of these agendas. an agenda is consistent with a secret society. a secret society whose plan is already laid out. predetermined. those gears were turning all through history right out in the open for all to see but very few even noticed. just look at how many masonic presidents the united states has had. to the voter all a politician is is someone who follows their own agendas. this is perfectly consistent with a secret society, an organization which o

is a far better place because of manly palmer hall, and we are better persons for having known him and his work. manly p. hall said "freemasonry is a fraternity within a fraternity- an outer organization concealing an inner brotherhood of the elect. it is necessary to establish the existence of these two separate and yet interdependent orders, the one visible and the other invisible. the visible society is a splendid camaraderie of 'free and accepted' men enjoined to devote themselves to ethical, educational, fraternal, patriotic, and humanitarian concerns. the invisible society is a secret and most august [defined as 'of majestic dignity, grandeur] fraternity whose members are dedicated to the service of a mysterious arcannum arcandrum [defined as 'a secret, a mystery [hall, lectures on

erious arcannum arcandrum [defined as 'a secret, a mystery [hall, lectures on ancient philosophy, p. 433] there are many men within freemasonry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike s

egree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic hermetic philosophy, and alchemy. freemasonry like the public education system was designed to conceal certain secrets from the brethren in the visible organization. the elite masons are the ones who know the truth. this again is consistent with a secret society because there is a hidden agenda. of course it also explains why politicians have their own agendas, they are controlled by the elite mason. the brethren in the visible organization are spoon-fed "false explanations and misinterpretations of its symbols- for what reason- those brethren in the visible organization "deserve only to be mislead. if a man were to make it known to his fellow bre

pating in the visible fraternity! i hope you understand just what it is i am teaching you here. a majority of masons have been kept in ignorance all along. if you would like to go further you can go to the publishing and distribution house of invisible freemasonry, kessinger's freemasonry and occult publishing; kessinger's publishes all the old, formerly very secret masonic books of the invisible society. you are encouraged to pursue the subjects they have listed at the very bottom of their home page, noting the extremely satanic, anti-christian subjects of which the invisible fraternity is comprised. below are a few of these subjects as kessinger's has listed them: this is the heart and soul of the invisible, inner fraternity. the absolute darkest part of this heart is phallicism, worship

DAVIDSON DAN SHAPE POWER

h. the granite plug, a block 15 feet long, which was at the beginning of the ascending passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the rosicrucian society believes that the pyramid was used as an initiation chamber to test advanced adepts. some believe that it is an interstellar beacon to guide alien spacecraft to planet earth. whatever the great pyramid is, it is not a tomb nor has it ever been. as a minimum, it is a testimony that advanced technology existed on the earth, rivaling our own, over 6000 year ago. a recent test case by japanese

ic particles that are torroidal, donut-shaped particles in the aether. the torroidal vortex is a stable shape in the aether. each of the sub-atomic particles is in a constant exchange with the local aetheric field. figure 7.1.2-1 the dnc as a gravity sensor example 7.2 joe parr's pyramid energy bubble discovery the following material on joe parr was given during my talk at the international tesla society in 1992. the text and graphs are from that speech. part of the information on gravity wheel experiments was given at the 1996 natural philosophy alliance sub-group, during the american association for the advancement of science (aaas) conference in flagstaff, arizona, at the northern arizona university campus. 7.2.1 shape as an energy sensor a major breakthrough has been achieved by joe pa

e experiment for further correlation. contact me if you are really serious about investing some time in duplicating the experiment. my address is dan davidson, po box 1090, sierra vista, az 85636, or email at: rivas@theriver.com 7.9 bibliography 1 "dielectrics as gravity wave detectors, dan a. davidson, proceedings of the 1991 extraordinary science conference, sponsored by the international tesla society, inc. po box 5636, colorado springs, colorado, 80931, july, 1991. 2. free energy. gravity, and the aether. dan a. davidson, rivas, po box 1090, sierra vista, arizona 85636,1996. 3. transverse paraphvsics. tesla book company, po box 1649, greenville, texas, 75401, 4. unpublished notebook copy of townsend brown's research on gravity detectors using different conductivity materials in a wheat

DEITUS

engage in acts which would jeopardize his freedom or safety. the occasional deviant may commit some horrific crime in the name of satan, but the satanist is no more responsible for the crimes of the sociopath or child molester than a christian is for those of a deviant priest or minister who does the same. while self-interest keeps the satanist from breaking the laws or cultural standards of the society in which he lives, a satanist may question the definition of good and evil and the values and ethics which his society has determined to be correct. what is good and what is evil? the satanist asks. if you kill for your country you are called a hero, but if you kill to avenge a wrong which has been done you are called a criminal. questions like this are common among satanists for the satan

en done you are called a criminal. questions like this are common among satanists for the satanist realizes that the definition of right and wrong, of good and evil, changes from decade to decade and also from nation to nation. there is no absolute good or absolute evil. there are only man-made laws and codes of conduct. these laws and dictates are written and rewritten to meet the demands of the society we live in. occasionally, these laws are based on beliefs and values which are no longer accepted and must be changed. the satanist questions all that he has been taught to believe. he realizes that history is written by the victors of every war the winner becoming the hero and the defeated the villain. the values of the dominant society are the prevailing values of the world and it is by

t essential to human behavior, but recognizes that churches have used religion to manipulate the masses into obedience to their will. the satanist chooses his own god, one which will not make him feel guilty for being human, one which will not condemn him for all his actions the satanist chooses a god who represents the very carnal being who has the power to create a god in the first place. every society has invented a deity who represents the carnal; in this particular society this being is called satan. the satanist does not worship satan, but he chooses satan as an archetype of carnality. the god of the satanist is within his own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which

th century, the child approached manhood. the year 2000, and the declaration of deitus as the word of the aeon of lucifer, marked the beginning of the child s adult years. the focus now is no longer on intellectual development but on personal responsibility and the pursuit of power. a child thinks only of itself and immediate gratification of its needs. a man, however, considers his role within a society and satisfies his needs through the setting of long term goals. the aeon of lucifer is a new aeon, the third aeon in the present cycle of expansion. it builds upon the two previous aeons and shares a common theme with all other aeons of the current cycle of expansion. the law of the aeon, thelema, xeper, deitus or will to come into being as a god incorporates the words of the two previous

however, the world of today with that of europe in the middle ages. in a time when the church was the center of men s lives and religion superceded personal freedom, people were being flayed or burnt alive, drowned, or stoned for the mildest of offenses. today, we value individual freedom and expression of thought and place the needs of individuals before the laws of religion. in this satanic age society considers the status of women, the rights of children, the plight of the poor, world peace, racial unity, arms reduction, economic free-trade, etc. what a far cry it is from burning people to death for spitting on the cross or renouncing god. it has been suggested in the past that there is a universal consciousness. if this is the case, then the relationship between the universal subconsci

DEMONIC BIBLE

embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal struggles and/or sufferings of individuals, have all been described by artistic means in the past two millennia or so. there are centuries of work concerning and created because of personal love and personal relationships- and the problems of ordinary living and society- in literature, music, drama and so on. what has needed to be said, written and expressed about such things, has been said, written and expressed by the many great artists of the past two millennia. what is needed now is to build upon these foundations- to turn outward, and away from the inner world of the personal psyche and the world of mundane society. what is needed is to describe and

l 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 underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis

nt. as man survived fire and flood, disease and famine, the anxiety he felt concerning his condition lessened. man learned to live and even thrive in a hostile and evil world. civilizations rose to power and rose up animistic deities as gods who now demanded worship and sacrifice in return for their beneficence and blessing. the threat was no longer against an individual man but against an entire society. to gain the favor of the gods, these deities had to be appeased or else famine, pestilence, or war might come upon a nation and destroy it. ultimately, the priests of many of these gods decided that their particular deity was the true god, that all other gods were devils, and that the followers of other gods had to be converted or destroyed. egypt was decimated by the osirians as they att

e for centuries to come. the age of paganism had ended and the age of theocracy had begun. long after the purpose of the gods they represented had passed, theocracies used their "divine" authority to wage religious wars against supposed "infidels" and persecutions of non-believers. many people today have rejected the established religions of the past. this is natural when you consider that, while society has changed, the teachings and doctrines of these religions have not changed in over a thousand years. many cannot reconcile the values and beliefs of society with the values and beliefs of the dominant religions within society. we are at a point in history where the dominant religions of the past will be displaced by religions whose values are in greater accordance with society's values t

nd new age philosophies or to alternative religious cults such as heaven's gate and the solar temple. while cults devoted to new age mysticism or white light magic and spirituality have had some success among those seeking for "something. anything spiritual, due principally to christianity's impoverishment of the ego and starvation of the intellect, they are ultimately no more relevant to today's society than the religions of the past. the world is searching for a religion which embraces the scientific knowledge of today, recognizes the psychological nature of man, and perceives the potential of man to achieve far more than he has already, while holding to ethical beliefs and values held by society today, and possessing a willingness to change those values and beliefs in accordance with fu

DIABOLUS

e devil and eve (through lilith in dreaming sorcery. the watcher of the twilight34 who is the lord of magick, therefore the opener of the way wears the mask of the beast and stands between both dawn and twilight. know it as the elixir of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. the book of pleasure, austin osman spare the society of the horseman s word in scotland in the 1800 s viewed cain as an archetype of malefic and diabolic power, and is presented in initiation ceremonies where the participant met a horned devil covered in animal skins and masked, many were taught to summon the devil by the means of certain phrases of the bible recited backwards35. in the toad rite36, ahriman is a primal or infernal spirit mas

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

hich allegedly the body of naked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation

as the qualities of coolness and dryness. the element of the north. 2) one of the planetsof the solar system. the planet that all human beings are from. eastern occultism: the magickal systems of india, china, tibet, japan, and other nations of the far east. it's range is roughly coequal with that of buddhism (q.v. in the late 1800's, the writings of helena p. blavatski (q.v) and the theosophical society (q.v, were primarily responsible with bringing the teachings of eastern occultism to the west. electro-encephalogram; e.e.g: a chart, made by means of electric terminals attached to person's head and connected to a tracing instrument, to track and show changes in electric patterns and potential in the brain. elemental: 1) a non-physical entity composed entirely of one of the magickal eleme

a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray

train "to educate" and "to weigh in the balance. more generally, an assistant of the mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbo

ll during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbol of the argentium astrum [a.a,(q.v. hermetic order of the golden dawn, the [g.d: a secret society organized in the late 1880's. it was able to unite several forms of magick and occult philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of dav

DION FORTUNE MYSTICAL QABALA

icism, it may be as well to explain my position in relation to these two writers [page vi] i was at one time a member of the organisation founded by the former, but have never been associated with the latter. i have never known either of these gentlemen personally, macgregor mathers having died before i joined his organisation, and aleister crowley having then ceased to be associated with it. the society of the inner light, founded by the late dion fortune, has courses for those who wish seriously to pursue the study of the western esoteric tradition. information about the society may be obtained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road

urse, bisexual, containing the roots of both aspects, as does kether, to which it corresponds. in the more highly evolved souls the compensating aspect is developed in some degree at least. the purely female woman and the purely male man prove to be oversexed as judged by civilised standards, and can only find an appropriate place in primitive societies, where fertility is the primary demand that society makes upon its women, and hunting and fighting are the constant occupation of the men. 30. this does not mean, however, that the physical functions of the sexes are perverted in the initiate, or that the configuration of the body is modified. esoteric science teaches that the physical form and racial type which the soul assumes in each incarnation are determined by destiny, or karma, and t

lies the element of awe, of the fear of the lord which is the beginning of wisdom, and of a general wholesome respect which helps us to keep to the straight and narrow way and calls forth our better nature, because we know our sihs will find us out. 3. this is a factor to which the christian ethic, as popularly understood, does not give sufficient weight; and because the general tone of christian society is biassed against the holy fifth sephirah, it will be necessary to consider its place jo relation to the tree and the part it plays in both spiritual and social life in considerable detail; for it is illmystical qabala page 119 understood, and this absence of understanding of the geburah-factor is the cause of many of our difficulties in modern life. 4. geburah holds the central position

national and our private lives. but, equally, we must not forget that christianity as a corrective to a pagan world that was sick unto death [page 176] with its own toxins. we need what christianity has to give but also, unfortunately, we cannot do without that which it lacks. let us now consider the astringent, corrective influence of geburah. 7. dynamic energy is as necessary to the welfare of society as meekness, charity, and patience. we must never forget that the eliminatory diet, which will restore health in disease, will produce disease in health. we must never exalt the qualities which are necessary to compensate an overplus of force into ends in themselves and the means of salvation. too much charity is the handiwork of a fool; too much patience is the hallmark of a coward. what

l to quench smoking flax when the flax is making an effort, it is equally evil to put up with the smouldering when what it really wants is the use of the poker. there is a place where patience becomes weakness and wastes the time of better men, and when mercy becomes folly and exposes the innocent to danger. the policy of non-resistance to evil can only be pursued satisfactorily in a well-policed society; it has never been tried with success under frontier conditions. for nature, red in tooth and claw, wears the colour of geburah; whereas the compensatory civilisation is of chesed, mercy, which modifies the unrestricted force and mutual destructiveness of all that is in the geburah phase of its development. but, equally, we must remember that civilisation rests upon nature as a building re

DION FORTUNE PSYCHIC SELF DEFENSE

re developed and exploited by the innumerable schools and sects of the new thought movement. in many of the developments the religious aspect was lost sight of, and they simply became a method of mental manipulation for purely personal ends, though not necessarily deliberately evil. their exponents advertised that they would teach the art of salesmanship, of making oneself popular and dominant in society, of attracting the opposite sex, of drawing to oneself money and success. the amazing number of these courses advertised shows their popularity; in a recent issue of an american magazine i counted advertisements for sixty-three different courses in various forms of mind-power. they would not be so popular if they achieved no results at all. let us consider some of these advertisements and

ccess "you can hypnotise people instantly- quick as a flash- put yourself or anyone else to sleep at any hour of the day or night, or banish pain and suffering. our free book tells you the secrets of this wonderful science. it explains exactly how you can use this power to better your condition in life. it is enthusiastically endorsed by ministers of the gospel, lawyers, doctors, business men and society women. it benefits everybody. it costs nothing. we give it away to advertise our institution" these are a few specimens chosen from among the sixty- three similar advertisements counted in this single issue of a popular weekly magazine. they are given in extenso, in no way edited save by the omission of addresses. let us now consider what such advertisements as these signify from the point

aratively rare in modern times, but in eastern europe and in primitive countries it appears to be by no means uncommon, and innumerable well-authenticated cases occur in books of travel. commander gould, in his exceedingly interesting book, oddities, gives an account of vampirism among the berberlangs of the philippine islands. his account is based on a paper printed in the journal of the asiatic society, vol. lxv, 1896. these unpleasant people, according to mr. skertchley, the author of the article which commander gould quotes "are ghouls, and must eat human flesh occasionally or they would die. when they feel a craving for a meal of human flesh they go away into the grass, and having carefully hidden their bodies, hold their breaths and fall into a trance. their astral bodies are then li

eadily available, for the morals of the non-human are those of the barnyard. the power of non-humans to injure their enemies is comparatively small, for they are aliens in a strange land when incarnated in human form, and cannot avail themselves of any of the ordinary human resources of mischief. they are, in fact, singularly defenceless and helpless, and themselves suffer acutely at the hands of society. it is otherwise, however, in their relations with their friends. they seem to have an infinite capacity for inflicting hurt on those who love them. not deliberately or maliciously, but like a child pulling flies to pieces out of idleness, not realising what it is doing. obeying the laws of their own nature, they are destructive to beings of the human evolution. yet what other laws can the

ble, and, for the matter of that, the genius in any walk of life, love the elemental contacts because they stimulate the elemental forces in their own nature which are to them the springs of their power and inspiration. but the average citizen, whose mental content is organised largely in a basis of repression and compromise in order that he may be a citizen at all and take his place in organised society, is upset by the elemental contacts according to the proportion of repression to compromise in his make-up. compromise is the normal lot of humanity; repression is the pathology of compromise. the person who has managed to effect a working compromise between the different elements of his nature can afford to allow himself a holiday with the devas without doing any body any harm; but the pe

DONALDTYSON CORONZON

tself as the archangel gabriel. since this passage is essential to any understanding of the nature of coronzon, i will quote it: man in his creation, being made an innocent, was also authorised and made partaker of the power and spirit of god: whereby he not onely did know all things under his creation and spoke of them properly, naming them as they were: but also was partaker of our presence and society, yea a speaker of the mysteries of god; yea, with god himself: so that in innocency the power of his partakers with god, and us his good angels, was exalted, and so became holy in the sight of god until that coronzon (for so is the true name of that mighty devil) envying his felicity, and perceiving that the substance of his lesser part was frail and unperfect in respect of his pure esse

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

DONALDTYSON NOMICON

isingly sane examination of the necronomicon phenomenon. here you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany

DONALDTYSON PENTA

re inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at lea

entagram of water, and that the banishing pentagram of air is identical to the invoking pentagram of water. this, coupled with the double pentagrams used to invoke and banish spirit, and sheer complexity of the golden dawn system for invoking and banishing the elements as a whole, led me to devise a new method. after coming up with it, i was surprised to learn that it was also used in the magical society known as aurum solis, apparently before i independently invented it. so you may wish to call it the aurum solis method. invoking and banishing any element is done by beginning to draw the pentagram at the point of that element. to invoke, draw the pentagram clockwise, to banish, draw the pentagram counterclockwise. that is the entire method for actually inscribing the various pentagrams. y

EMPERORS NEW RELIGION CHURCH OF SATAN

uld have performed. they are quick to accredit general trends to the founder; for example, on the church of satan web page peter gilmore contributes today s pleasure-oriented culture to anton lavey: indulgence was the watchword chosen by anton lavey when he founded the church of satan in 1966. i think a case may certainly be made that this concept has in the interim made a lasting impact on human society. as we look through the landscape of what is currently offered, we see that dr. lavey s vision has had broad cultural effect, as the amount of freedom for personal pleasure has abundantly increased on all levels of social strata [26] anton lavey s family is also seen as something special. his wives and daughters automatically received titles as high priestesses by virtue of their family re

en-word honorary titles [2, p. 827] intentional or not, the selling of intangibles is also a classical example of fleecing people that will pay for a pat on their backs. it is not clear whether anyone has taken the offer, unless the title as grotto master qualifies (a grotto master is required to pay a yearly fee) 5. desire for a name patent the church of satan is the first organization in modern society to claim devotion to satan; aleister crowley s groups, its only arguable contesters to the title as satanic organizations, have been linked with occultism per se rather than satanism specifically, and the various religious satanists in the 1950es were clandestine and short-lived. the novelty granted the church of satan an implied patent on the name, and the church of satan has historically

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ith relics and extending to the actions of the witchfinders. as protestantism secularized (denied sacred value to) the world, and the acceptance of scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system of natural law, leaving the world to govern itself by that law. by implication, god was divorced from the world, and supernatural events did not occur; rather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; an

he new scientific methodology, concluded that scientific observation could be used to investigate reports of supernatural phenomena, especially reports of ghosts and hauntings. this sparked the formation in 1862 of the ghost club in england. during the next two decades, the growth of spiritualism provided a fertile field for investigation, and in 1882 a new generation of investigators founded the society for psychical research in london to study actual phenomena occurring during spiritualist seances as well as other incidents of psychic phenomena. ix encyclopedia of occultism& parapsychology. 5th ed. introduction the period from 1882 to the beginning of world war ii could be described as a stormy marriage between spiritualism and psychical research by some, while others might call it a sca

and mystic moments, seek magical means of forecasting the future, and act upon intuitive insights that seem to defy rational thought. beginning with the rise of christianity in the west, esoteric traditions were routinely persecuted, with many of its representative communities destroyed and their members imprisoned and/or killed. their ways were viewed as being evil and outside the conventions of society. in the last two centuries, society has continued to perpetuate an intolerance toward those drawn to an esoteric perspective. after its suppression, esotericism made a strong comeback, and steadily grew in size and prestige during the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important international esoteric movement. it was follo

point in the new millennium, it can now be seen, that there has been a growing curiosity in psychical phenomena and metaphysical thought. beginning in the late 1960s, this attraction steadily rose over the next three decades. fads can certainly be identified.from exorcism to channeling, from crystals to angels.but what remains constant is that the entire field has become established in mainstream society in a way that no one but a psychic could have predicted in the 1950s. the changing appraisal of occultism and the new directions the field has taken necessitates a thorough re-editing and updating of the encyclopedia of occultism& parapsychology. in particular, entries that came directly from spence and fodor definitely needed revision in light of current research and opinion. however, car

y, especially those sources that have been quoted in the text. some of the items cited are still quite rare, but others having been reprinted in recent decades by university, causeway, and arno presses, are now more generally available. finally, more than 450 new entries, mostly events and personalities, have been added. the editor has also attempted to update every organization, publication, and society listed. entries cover new occult groups and movements, highlight recent work in parapsychology, and continue to reference events not only in england and north america, but across continental europe and around the world. where source material has been missing in past editions, the latest sources have been added to assist the reader in locating more information on certain topics. it is impor

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ing student in the classics and in art. in 1875 he moved to london and then paris to pursue artistic endeavors and won prizes at the academy de juliens. in 1880 he settled in london as a professional painter, successfully specializing in portraits. in 1887 machell encountered theosophy and found himself immediately drawn to it. he soon met helena petrovona blavatsky, cofounder of the theosophical society, and joined that organization. he redecorated the facilities at 19 avenue rd, regents park, where blavatsky moved in 1890, and she invited him to move his studio into the same building. he designed the urn that held blavatsky s ashes following her death and cremation in 1891. machell s art took on a mystical/gnostic cast and realism gave way to symbolism. he soon produced some of his most

1. machell s art took on a mystical/gnostic cast and realism gave way to symbolism. he soon produced some of his most famous paintings, including dweller on the threshold, the birth of the planet and lead kindly light. in 1900 he moved to the united states and joined the theosophical community at point loma, san diego, california, established by the independent american branch of the theosophical society by katherine tingley. over the next years he worked on the decor of the buildings, wrote articles for the community s periodical, the theosophical path, and did numerous illustrations for the path. his painting the path was used as the cover art of the journal for many years. machell died at point loma on october 9, 1927. machen, arthur (llewellyn (1863.1947) british novelist born march 3

am charlton. arthur machen: a short account of his life and work. london, 1963. 951 sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. macionica slavonic name for a witch (see slavs) mackenzie, kenneth r(obert) h(enderson (1833.1886) prominent british occultist, an honorary magus of the societas rosicruciana in anglia, and a member of the hermetic society of the golden dawn. during 1858.59 he edited four issues of biological review, devoted to spiritualism, homeopathy, and electro-dentistry. mackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwifery department at imperial hospital. mackenzie and his wife returned to engl

by f. wagner (1854, fairy tales by j. w. wolf (1855, the marvellous adventures. of tyll owlglass by t. eulenspiegel (1859, the life of bismarck by j. g. l. hesekiel (1870, and bismarck: his authentic biography by g. e. l. von bismarck-schoenhausen. he also edited early issues of a masonic periodical titled kneph in 1881. on april 21, 1873, mackenzie read a paper on eliphas levi to the rosicrucian society (societas rosicruciana in anglia, of which he became a member. he subsequently contributed papers to their journal, the rosicrucian. he resigned from the society in 1875 while preparing his royal masonic cyclopaedia. in subsequent years, he seems to have lived precariously on a modest income from journalism. he developed a system of astrological prediction of horse race winners and also be

mals. during world war i he was a volunteer in the italian army; during world war ii (1939.45, he lectured on biological philosophy at the university of geneva and was a consultant on foreign scientific literature to publishers in florence beginning in 1960. he was president of the second international congress of psychical research, held in warsaw in 1923, then served as president of the italian society for parapsychology, 1951.54, and honorary president beginning in 1954. he was president of the third national congress of parapsychology, held at the university of rome in 1956, and honorary member of the institut metapsychique international, paris, and the institut francais de florence. mackenzie edited parapsicologia (quarterly journal of parapsychology) from 1955 to 1956. he conducted a

EVERBURNING LAMPS

duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

king, a london man with longstanding occult interests. soon king was channeling other space people, including jesus. by january he had gone public with the cosmic gospel essentially earthbound occult doctrines ascribed to philosophical extraterrestrials and soon was issuing a mimeographed bulletin titled aetherius speaks to earth (later cosmic voice. in august 1956 king established the aetherius society, among the most successful and enduring contactee groups. king died on july 12, 1997, in los angeles, where he had been living for many years. in the theology of the aetherius society, good and evil extraterrestrials are engaged in constant warfare. from time to time, during crisis situations, the cosmic brotherhood will place its spaceships above earth and direct positive energy downward

ociety, among the most successful and enduring contactee groups. king died on july 12, 1997, in los angeles, where he had been living for many years. in the theology of the aetherius society, good and evil extraterrestrials are engaged in constant warfare. from time to time, during crisis situations, the cosmic brotherhood will place its spaceships above earth and direct positive energy downward. society members receive the energy and make sure that it reaches its targets. over a three and a half year period, beginning in 1958, king climbed no fewer than eighteen mountains at the behest of the space people. the society maintains headquarters in london and los angeles, as well as chapters all over the world. see also: channeling; contactees further reading aetherius society, 1995. the aethe

ty members receive the energy and make sure that it reaches its targets. over a three and a half year period, beginning in 1958, king climbed no fewer than eighteen mountains at the behest of the space people. the society maintains headquarters in london and los angeles, as well as chapters all over the world. see also: channeling; contactees further reading aetherius society, 1995. the aetherius society: a cos- mic concept. hollywood, ca: aetherius society. curran, douglas, 1985. in advance of the landing: folk concepts of outer space.new york: abbeville press. saliba, john a, 1995. religious dimensions of ufo phenomena. in james r. lewis, ed. the gods have landed: new religions from other worlds, 15 64. albany, ny: state university of new york press. wallis, roy, 1974. the aetherius soci

4. akon akon appeared to elizabeth klarer on april 6, 1956, when his spaceship landed in the drakensberg mountains of natal, south africa. she was flown to a waiting mother ship, where she met other friendly space people and learned that they came from the beautiful planet meton in the orbit of alpha centauri four light years away. the metonites, she learned, are vegetarians who live in a utopian society without conflict or disease. they are also a passionate people, and in due course, as the contacts continued, klarer and akon became lovers. she bore him a son, ayling, during a four-month stay on meton. k l a rer became well known in saucer and occult circles in south africa and eu rope where she lectured from time to time. she distributed photographs of akon s spacecraft and showe d i n

ot of the bed. the experience comforted her. l a t e r, howe ve r, when jacobs put her under hypnosis, ma rtinson saw the individual she had thought was her brother as, in ja c o b s s w o rds, a person without clothes, small, thin, no hair, and large eyes. he calls such individuals as ma rtinson u n a w a re abductees. un a w a re abductees explain their strange experiences in ways acceptable to society, interp reting the entities they see as ghosts, angels, demons, or even animals. see also: abductions by ufos further reading jacobs, david m, 1998. the threat. new york: simon and schuster. 18 aliens and the dead allingham s martian according to flying saucer from mars (1954, englishman and author cedric allingham witnessed the landing of an extraterrestrial spacecraft while vacationing i

FAUST

imes tremble and quake. faust enters. faust now whither shall we go? mephistopheles whither it pleases you. we ll see the little world and then we ll see the great. with how much joy and how much profit too you ll sponge the whole course through until you graduate. faust but with my beard so long i may quite lack life s free and easy way. in this attempt no luck will come to me; i never fitted in society at all. with other men i feel myself so small; i ll feel embarrassed constantly. mephistopheles for that, good friend, this is the remedy i give: just trust yourself, then you ll know how to live. faust we ll leave the house but how shall we set out? have you a horse, a servant, carriage, anywhere? mephistopheles we ll only spread this mantle out and have it bear us through the air. you ll

r midst you ll drive yourself away. at home you think to do just as you please, but if i err not, here you re ill at ease. mephistopheles right appetizing are you upward from the bosom, but further down your beastly part is gruesome. a sphinx these words, you hypocrite, you ll surely rue, because our paws are sound; but i can see that with that shrunken horse s-foot you do not feel at ease in our society. sirens prelude overhead. mephistopheles what birds are they who re cradled yonder on boughs beside the poplared river? a sphinx beware! the best of men have ever been led by that singsong to wander. sirens. ah, why mar thy taste completely, mid these hideous wonders dwelling? hear our notes accordant swelling, see our hosts come singing sweetly as becometh sirens meetly. sphinxes [mocking

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

d in a similar manner to diffuse the powerful influence and popularity of the karaite movement, which originated in persia. the karaites arose in reaction to and as a revolt against rabbinical judaism in the eighth century ce, and were not fully put down until the fifteenth century ce. from its earliest beginning, it (the karaite revolt) spread throughout the jewish diaspora into every stratum of society. karaism derives from the hebrew word karah (lit. to read) i.e. to read the torah without the intervention of rabbis. they rejected the talmud as a conspiracy of the rabbis to separate ordinary people from the simplicity of the torah. for them, the torah was the sole source of religious laws. karaites created different oral laws to deal with modern life. many talmudic dietary laws were abo

a: an allegorical romance (abridged, translated by david pendlebury, octagon press, london, 1990. sa adi. gulistan or rose garden, translated by edward rehatsek, capricorn books, new york, 1966. 29 per indries shah, the arabic word for rose (ward) and the word for concentration practices (wird) rhyme. 30 al ghazzali. mishkat al anwar translated by w.h.t. gairdner as niche for lamps, royal asiatic society, london. 1924. the mishkat al anwar is primarily a commentary on the light surah. al ghazzali. the alchemy of happiness, translated by claud field, ashraf, lahore, 1966. ibn arabi. what the seeker needs, translated by bankey behari, sufi publishing co, surrey, england, 1992. al jilani, abdul qadir. the secret of secrets, interpreted by shaykh tosun bayrak, islamic text society, cambridge

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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 egyptian adam is more than human; he is divine and belongs to the race of the star demons, the divinely created governors of the lower world. he is even stated to be "brother" to the creative word- demiurge son of god, the "second god" who moves the stars. it is true that he falls, but this fall is in itself an act of

p. 319. 36 ficino's "pimander" and the "asclepius" which the 360 degrees of the circle of the zodiac are divided' note in the egyptian theological system here presented the great importance of the sun and the zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who reside in the temples. not only does he receive life, but he gives it in his turn. not only does he progress towards god, but he makes gods. do you mean the statues, o trismegistus? yes, the statues, asclep

the gods who exercise their dominion over the earth will be restored one day and installed in a city at the extreme limit of egypt, a city 55 hermes trismegistus and magic which will be founded towards the setting sun, and into which will hasten, by land and by sea, the whole race of mortal men.1 in the context of the asclepius, the city of adocentyn might thus be seen, both as the ideal egyptian society before its fall, and as the ideal pattern of its future and universal renovation. the author of picatrix also states, at the beginning of the passage quoted above, that hermes trismegistus built a temple to the sun, within which he presided invisibly, though this sun temple is not explicitly connected with his city. hermes as a builder of a temple to the sun could also connect in the mind

practical cabala, the learned hebrew magic which takes its place beside the learned neoplatonic magic as one of the two disciplines which together make up the equipment of the renaissance magus. we begin to perceive here an extraordinary change in the status of the magician. the necromancer, concocting his filthy mixtures, the conjuror, making his frightening invocations, were both outcasts from society, regarded as dangers to religion, and forced into plying their trades in secrecy. these old-fashioned characters are hardly recognisable in the philosophical and pious magi of the renaissance. there is a change in status almost comparable to the change in status of the artist from the mere mechanic of the middle ages to the learned and refined companion of princes of the renaissance. and t

final solution, or mode of approach to the divine, as he expounds in his famous work the de docta ignorantia. the negative theology or the idea of the negative way reached ficino not only through dionysius but also through cusanus, of whom he was a great admirer, and whom he regarded as an important link in the great chain of platonists.3' deonise hid divinitie (ed. p. hodgson, early english text society, 1955) is the title of a mystical treatise related to the cloud of unknowing. 2 cloud of unknowing, ed. justin mccann, london, 1925, p. 19' klibansky, op. cit, pp. 42, 47 (there should be ten) and begins the list with cherubim and seraphim which do not come first in the cabalistic order. his object must surely have been to bring the cabalistic orders as close as possible to the nine dionys

FRATER ELIJAH ANGELS OF CHAOS

indings are, the binding of the necessary/ forced, the binding of the body, the binding of the heart, the binding of the mind. the 3 greater bindings are, the binding of the will, the binding unto babalon, the binding of the i. i the binding of the necessary/ forced- a sigil was to be designed by myself representing many facets of control over all conditions which are necessary/ forced in today s society. this includes direction, bills, career, desire etc. this initiation/ binding coincided with my graduation from college, and being flung into the world of the mundane. this is actually very difficult, but the decisions and flux caused by the world of discs (money) is as trying to ones metal as you can get. when the time is right, this section is finished, of this the angel will instruct yo

nt by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeking knowledge. he placates the ego (as is it s nature) to the demise of the magus. it knows not of understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. the quaklephant jests and jeers at the mage, claiming us thieves of the heavens fire. a mock of ego, to itself. museam is a play on words. also a reference to the ape of thoth, being sleepy. i/6b: a thing of coherence among chrnzn s formless mass. a reference to conscio

FRATER TENEBROUS CULTS OF CTHULHU

ey, whilst in contact with astral entities from beyond. he had become the receiver and transmitter of hidden knowledge, though in lovecraft s case, the process was intuitive rather than conscious. the internal self-division thus engendered may have been the root cause of lovecraft s mental and physical peculiarities; or it may have been that these very traits, which set him apart from the rest of society, made him the ideal focus for the channelling of these ultra-mundane forces. notes: 1 letter no. 94, selected letters volume i, h. p. lovecraft. arkham house, 1965. 2 the call of cthulhu, the dunwich horror and others, h. p. lovecraft. arkham house, 1963. 3 the dunwich horror, the dunwich horror and others, h. p. lovecraft. 4 outside the circles of time, kenneth grant, page 296. muller, 19

FRATER U D PRACTICAL SIGIL MAGIC

phic results. thus, you might realize that not only your whole world view but all your usual ideas about morals and ethics might be drastically changed by atavistic nostalgia. you might be completely overwhelmed by your animal-consciousness (for example, your greptilian karma, h etc) or even become obsessed, which could result in particularly unpleasant consequences in our bourgeois, conventional society. on the other hand, this entirely meets sigmund freud fs demand gwhere rl g. jung fs terminology, to the challenge of the gshadow h and thus to individuation itself. but you should always realize that you are dealing with extremely hazardous powers, and if you have the slightest doubt whether you are ready for this, by all means keep away from it, unless you are keen to experience one hell

FREEMASON BLUEBOOK

articularly attended to in all strange and mixed companies, never to let fall the least sign, token or word, whereby the secrets of freemasonry may be unlawfully obtained* justice is that standard or boundary of right, which enables to render unto every man his just due, without distinction. this virtue is not only consistent with divine and human laws, but is the very cement and support of civil society; and as justice in a great measure constitutes the really good man, so should it be the invariable practice of every mason never to deviate from the minutest principle thereof; freedom, fervency and zeal* charge at initiation into the first degree. brother:as you are now introduced into the first principles of masonry, i congratulate you on being accepted into this ancient and honorable or

ound its own axis. they are the noblest instruments for improving the mind, and giving it the most distinct idea of any problern or proposilion, as well as enabling it to solve the same. contemplating these bodies, we are inspired with a due reverence for the deity and the works, and are induced to encourage the studies of astronomy, geography, navigation, and the arts dependent on them, by which society has been so much benefitted* of order in architecture. by order in architecture, is meant a system of all the members, proportions and ornaments of columns and pilasters; or, it is a regular arrangement of the projecting parts of a building, which, united with those of a column, form a beautiful, perfect, and complete whole. of its antiquity. from the first formation of society, order in a

omans, we are indebted for what is great, judicious and distinct in architecture. the five senses. hearing, seeing, feeling, smelling and tastjng. the first three, hearing, seeing and feeling, are deemed peculiarly essential to masons* hearing is that sense by which we distinguish sounds, and are capable of enjoying all the agreeable charms of music. by it we are enabled to enjoy the pleasures of society, and reciprocally to communicate to each other our thoughts and intentions,our purposes and desires; while thus our reason is capable of exerting its utmost power and energy. the wise and beneficent author of nature intended, by the formation of this sense, that we should be social creatures, and receive the greatest and most important part of our knowledge by the information of others. fo

must undergo the scrutiny of tasting; and by it we are capable of discerning the changes which the same body undergoes in the different compositions of art, cookery, chemistry, pharmacy, maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (21 of 76 [11/22/1999 11:51:55 am] smelling and tasting are inseparably connected; and it is by the unnatural kind of life men commonly lead in society, that these senses are rendered less fit to perform their natural offices. on the mind all our knowledge must depend: what, therefore, can be a more proper subject for the investigation of masons? by anatomical dissection and observation we become acquainted with the body; but it is by the anatomy of the mind alone we discover its power and principles. to sum up the whole of this transcend

sonry, indiscriminately, but more especially the trowel. the trowel is an instrument made use of by operative masons to spread the cement which unites the building into one common mass; but we, as free and accepted masons, are taught to make use of it for the more noble and glorious purpose of spreading the cement of brotherly love and affectionthat cement which unites us into one sacred band, or society of friends and brothers, among whom no contention should ever exist, save that noble contention, or rather emulation, of who best can work and best maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (29 of 76 [11/22/1999 11:51:55 am] agree* second section* prayer. thou, 0 god! knowest our downsitting and our uprising, and understandest our thoughts afar off. shield and def

FREEMASONS SATANISM AND SYMBOLISM

bara walters interviewed him. she asked him a question that caught him off guard. barbara asked george if he was a christian. bush literally stumbled, looked down for a moment, and answered "if by being a christian, you ask if i am 'born again' then yes, i am a christian" bush parsed his words carefully, unlike a born again christian. bush has a lifetime membership in an illuminist masonic secret society called, skull& bones. the answer that bush gave is typical of an occultist. they claim to be born again. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoeni

rships satan, the devil [revelation 12:9] but, now listen to the ultimate admission from masonic authors that freemasonry worships satan "the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil [manly p. hall, 33 degree mason, the secret teachings of all ages, the philosophical research society press, p. lxxxviii] let us repeat this insight for you "the serpent is the symbol and prototype of the universal savior, who redeems the worlds" thank you very much for this insight, mr. hall; of course, we should not be surprised, for mr. hall told us in his book, the lost keys of freemasonry, that the properly prepared mason had the "seething energies of lucifer in his hands [p. 48] can

FULLER J F C SECRET WISDOM OF THE QABALAH

st eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held sway. a society or a civilization seldom perishes by the sword; nearly always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the sym

one passing, with her hand; it simply depends [on himself] if in his understanding he perceives this gentle hint. later she approaches him somewhat nearer, and whispers to him a few words, but her countenance is still hidden in the thick veil, which his glances cannot penetrate. still later she converses with him, her countenance covered with a thinner veil. after he has accustomed himself to her society, she finally shows herself to him face to face, and entrusts him with the innermost secrets of her heart [sod].5 git is h, according to the book of proverbs,6 gthe glory of god to conceal a thing h- gloria dei est celare verbum. gwith the lowly is wisdom h7; that is, wisdom belongs to those who have conquered the arrogance of the rational faculty. moses is looked upon as such a one. he kep

pring naturally from reason itself once thought is turned upon the world; they are an integral part of man's mind and being. destroy them, and we are plunged into madness; fertilize them, and step by step we are raised towards god. religion, that is the equilibrium between the visible and the invisible, the lower and the upper, is essentially a part of man's nature. when this equilibrium is lost, society, however progressive it may seem materially, is plunged back into chaos from which cosmos and order can only emerge by an illumination, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depe

al faculty, then according to the sympathies, antipathies, and emotions of the audience will it accept or reject the idea, not calmly but with frenzy. the idea will in fact detonate a moral explosion. to turn from the explosive to the exploder, history proves again and again that the greatest religious reformers have almost without exception appealed to the most ignorant and uncultured classes of society. in our opinion these religious reformers never belonged to the higher grade of masters, because true wisdom reveals that it is madness to attempt to illumine the people in bulk; for, though the masses can easily reflect the divine light, they can only do so in an unintelligent way, that is in an anti-divine way, or diabolically. in their case, the intenser the light the profounder becomes

m to the gback side of the desert and came to the mountain of god h. gand the angel of the lord appeared unto him in a flame of fire, out of the midst of a bush. h 9 then he conversed with god, who revealed himself to be the secret jehovah; and on his return to egypt such was his power that not only did he to all intents and purposes found the jewish religion, but he succeeded in turning egyptian society upside down. st. paul journeying to damascus saw a vision of jesus christ, was filled with the holy ghost, and retired into the desert of arabia, and on his return he began to undermine the power of rome and more than any other man founded christianity. simon ben yohai, the traditional composer of the zohar, retired with his son to a cave and as legend affirms gsat in the sand up to their

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

hen every branch of inquiry is being subjected to reasonable criticism, it would seem that the origin and growth of religion should be investigated from beneath the surface, and that all the facts bearing upon it should be brought forward as a contribution to our fund of general information. as well might we hope to gain a complete knowledge of human history by studying only the present aspect of society, as to expect to reach reasonable conclusions respecting the prevailing god-idea by investigating the various creeds and dogmas of existing faiths. the object of this volume is not only to furnish a brief outline of religious growth, but to show the effect which each of the two forces, female and male, has had on the development of our present god- idea, which investigation serves to accen

out nature, and especially in human beings and in animals, venerated as the creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. we shall observe also that the ideas of a god have always corresponded with the current opinions regarding the importance of either sex in human society. in other words, so long as female power and influence were in the ascendency, the creative force was regarded as embodying the principles of the female nature; later, however, when woman's power waned, and the supremacy of man was gained, the god-idea began gradually to assume the male characters and attributes. through scientific research the fact has been observed that, for ages after l

henceforth confided to two separate individuals. as originally, throughout nature, the female was the visible organic unit within whom was contained the exclusive creative power, and as throughout the earlier ages of life on the earth she comprehended the male, it is not perhaps singular that, even after the appearance of mankind on the earth, the greater importance of the mother element in human society should have been recognized; nor, as the power to bring forth coupled with perceptive wisdom originally constituted the creator, that the god-idea should have been female instead of male. from the facts to be observed in relation to this subject, it is altogether probable that for ages the generating principle throughout nature was venerated as female; but with that increase of knowledge w

parent on earth, but that the female principle was worshipped as the more important creative force throughout nature [5] max muller, origin and growth of religion, p. 279. doubtless the worship of the female energy prevailed under the matriarchal system, and was practised at a time when women were the recognized heads of families and when they were regarded as the more important factors in human society. the fact has been shown in a previous work that after women began to leave their homes at marriage, and after property, especially land, had fallen under the supervision and control of men, the latter, as they manipulated all the necessaries of life and the means of supplying them, began to regard themselves as superior beings, and later, to claim that as a factor in reproduction, or crea

asses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea. we must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman. the several members of this organization were but parts of one body cemented together by the pure principle of maternity, the chief duty of these members being to defend and protect each other if needs be with their life blood. the fact has been observed, in an earlier work, that only through the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

cianofmanyparts_stuart-menteathreceivedthe income from properties in chelsea,hounslow,and battersea and was able to purchase a cottage atpolruanincornwall and toftrees, a large. house onthethames at east molesey,towhichhe movedwithdora shortly after their marriage) butifmercenary considerations had helped dora to decidein favour of stuart255 menteath, she was to find that hisbountydidnotextendtoa society wedding-s255 rather the opposite.on29 june1887,fornoother reasonthanthatitwas the church nearest to grittleton road,therevd granville thorold stuart- menteath, priestofthe churchofengland, married his anglican bride at stpeter's park baptist chapel. it may, of course, have been an early exampleofpractical ecumenism-e-stuart-menteath did, on subsequent occasions,open church bazaars and dist

very year; he often played in smaller companies in and around london, so that waite,whowasnowworking in the city, saw him frequently. they met usually at thecafedei'europe, where. they drank in the company of christopher wilson,theshepherdess (vivienne pierpont, the actress, and othersofmachen's bohemian friends, someofwhomhad been enrolled byhiminto the 'rabelaisianorderof tosspots. this curious society had been created by machen at stratford in april 1901 (under the welsh.>68a.e.waite-magicianofmanyparts _name of 'sasiwncurwdda')withthe rather unnecessary aim of encouraging his fellow bensonians to drink. it was notrestrictedtoactors-althoughonly founding members could assume the title of lords maltworm2-andmachen was anxious for waite to join; so much so that waite was made a member a m

s to drink. it was notrestrictedtoactors-althoughonly founding members could assume the title of lords maltworm2-andmachen was anxious for waite to join; so much so that waite was made a member a meretwodays after first hearing of the order.on6 october 1902 he was given the official name of master basil, the honorary titleoflord tosspot, and the roleofarchivistof the order; as befitted a drinking society the minutes he kept werebothscrappyandallbutillegible. in addition to the 'rules and reasons' of his rabelaisian order, machen haddeviseda ritual for what he termed 'hermetic marriage!-a disreputableparody of the marriage service that he reserved for the amusement of his more intimate friends: waite, the shepherdess, christopher wilson, and an unidentified actresswhomthey called'thepage be

f editing and translating alchemical texts. there remained the problem of a publisher,but this too wassolvedin the person ofjames elliott. waite toldhim of lord stafford's wish tohavethe first translation, of ruland'slexiconofalchemy,put into print:83_'notversenow,onlyprose. 82kingsford's'newgospelofinterpretation; the revd g. w. allen, urgingwithequal fervour the meritsofhis christo-theosophical society;dre. w. berridge, eulogizing thomas lake harris and his'brotherhoodofthenewlife (andhintingdarkly, underotherpseudonyms, attheawesome powerofthe hermeticorderofthegoldendawn);andarthurmachen, whose story'theshining pyramid' first appeared intheunknown ft'orld. themagazine survived for eleven issues,butcame to an abrupt haltwhenthe money ranout.'was it forgotten, wondered waite,'thatonlythe

g story aboutthefailureofthe publishing house:there was,ibelieve, some difficulty in paying the rent due for the premises which they occupied.itwas necessary to ask for a trifle of indulgence in this matter, and the firm wroteto this effect to their landlords,whooccupied the lower part of the building.nowat this point two odd circumstances met together. the landlords were, in fact, an evangelical society of the strictest protestant principles.thatwas one circumstance.theother was this: the firm wrote their letter begging for a slight delay on'unknownworld' letter paper, which displayed the magazine cover in miniature: a pentacle of light, a strong spirit proceeding from it, and, for alliremember, other apparatus of magic. and happy magic, indeed, resulted from this letter.theevangelical so

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

al105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.macgregor mathers and the golden dawn. regardless of the intemecine conflicts, scandals and doctrinal schisms that occurredinboth of them, all modem thinking on occult matters has been profoundly influenced by these seminal systems. i cannot conceive of any form of occultism without thinking of madame blavatsky.herinfluence may not be admitted or appr

at it had no instituted rituals, it would seem that de chazal's order did not derive from the german masonic order of the golden and rosy cross, of1m,butfrom the earlier alchemical rosicrucians described by sig255 mund richter in1710.bacstrom gives a further account of defoundation15chazal in a letterof1804to alexander tilloch, one of his fellow alchemists,butmakes no reference to the rosicrucian society.thereis in fact no evidence that bacstrom propagated theorderinengland-butlater occultists convinced themselves that he did simply because they wisheditto have been so.hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alch

ustria a permission to extend to england the knowledge of certain rosicrucian doctrines which he had received from students and initiates in that country, where he had resided for some years as an english tutor in the familyofan austriancount."this'austrian count' was onecountapponyi, from whom mackenzie is alleged to have received 'rosicrucian initiation .16 thegoldendawntheoriginal rules of the society stated that 'no aspirant shall be admitted into the society unless he be a master mason, and of good moral character, truthful, faithful and intelligent. he must be a man of good abilities, so as to be capable of understanding the revelations of philosophy and science; possessing a mind free from prejudice and anxious for instruction. he must be a believer in the fundamental principles of

to justify this distinction 'at the constitution of our societas rosicruciana in anglia, it was decided to make it consist solely of freemasons, although it was recognized that on the continent many groups of rosicrucian initiates and adepts had admitted men who were not freemasons, and even learned women, to their grades and assemblies.thismay have been a departure from the original rules of the society, as first designed by c.r. our founder; it is a point left undecided by the early rosicrucianpublishedliterature, but there are extant documents to show that women were admitted in the 17th and 18th centuries.'5and just whowerethe original rosicrucians? they were first brought to public notice in1614to1616with the publication in germany of a seriesofcurious pamphlets, known as the rosicru2

s the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acted as secretary to the others. while two fratres always remained with the foundercr.,the others went about doing good, relieving the poor and sick and collecting further knowledge.thefraternity then was a society of studentsofreligion, philosophy and medicine, whose mem255 bers sought for spiritual development and practised acts of benevolence.'inthe"famafraternitatis" we read that they bound them- selves by six rules:1.to profess nothing,but to cure the sick, and thatfreely.2.to wear onlythe usual dress of the countryin whichthey were. 3. to assemble at the domus s.s. onceineveryyearon a certain d

GILBERT THE MAGICAL MASON

hed in march 1888 as the isis-urania temple, with mathers and dr w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became more public it would not do for a .coroner of the crowntobe made shame of in such a mad way. so i had no alternative- i cannot think who it is that persecutes me- someone musttalk."the someone was almost certainly mathers, who wastowound westcott even more deeply in 1900 when he announced

ince 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any branch of either society [to] admit a mr macgregor mathers alias the count of glenstrae of paris" there was to be no more impropriety, whether of a literary or any other kind in westcott's life. in 1918 he retired from his professional life and went to live with his daughter and son-in-law at durban, south africa, where he continued with his studies, his correspondence and his writing uptothe time of his death, in

on and the aims of the rosicrucian order, made such a stir throughout14themagical masoneurope, that even to-day there are extant six hundred tracts for and against the reality and thebonafidesof the doctrines of the order; which tracts were written and printed in germany and france alone, within a hundred years of the issue of the originalfamafraternitatis,or narrative of the establishment of the society of c.r. in estimating the relative importance of so voluminous a literature, we must remember that the era 1600-1700 was far different from the age in which we live.theprinting press, although available to the few and rich, was still a rarity, and the daily newspaper had not been thought of. certainly no book that has been printed within the last fifty years has created one tithe of the fl

insignia, to the world. 3. that they should yearly meet in assembly and mutually instruct each other in the knowledge gained since last they met. 4. that every member should select a worthy person to succeed him as pupil. 5.thatthe letters c.r. should be their mark, seal and character, ever keeping them in mind of their founder, and of the christ spirit, and of the rose of silence. 6. to keep the society secret at least 100 years. this point was certainly well kept; but after that time many members did write themselves, no doubt by permission, as frater r.c. other references to their ideas and habits and unusual powers abound in thefama.forinstance, it is said, although they could not live longer than the time appointed by god, yet were they free from disease and pain. that fraterj.0.was v

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

GILBERT THE SORCERER AND HIS APPRENTICE

ll the accompanying pretension, this was the most significant move of mathers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slowly and carefully began to lay the foundations of the hermetic order of the golden dawn. from 1888 the story of macgregor mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson, who was to become successively the first initiate of the golden dawn and mathers' wife. after their marriage, in june 1890, they lived at forest hill close to the horniman museum, o

e.'i 0whatever one's opinion of mathers, there is no question concerning brodie- innes: hewasa scholar, with a far larger, if less inspired, literaryoutputthan his chief. he was born in 1848 at, milton brodie, near forres in morayshire, studied law at cambridgeandmoved to edinburgh, where he practisedbothlaw and occultism with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his more general hermetic studies, contributing regularly to thetransactionsoithe, scottish l

enofsceptres.success, gain, advantage, profit, victory; r. indecision, doubt, hesitation, embarrassment, anxiety.30.sixofsceptres.attempt, hope, desire, wish, expecta255 tion; r. infidelity, treachery, disloyalty, perfidy. 31.fiveofsceptres.gold, opulence, gain, heritage, riches, fortune, money;r.legal proceedings, judgment, law, lawyer, tribunal.64 the sorcererand his apprentice32.fourofsceptres.society, union, association, concord, harmony; r. prosperity, success, happiness, advantage>;267/a33. threeofsceptres.enterprise, undertaking,commerce.91trade, negotiation; r. hope, desire, attempt,wish.it..l1:34. deuceofsceptres.riches, fortune, opulence,cence, grandeur; r. surprise, astonishment, event,extraor,1.jdinary occurrence.35..aceofsceptres.birth, commencement,origin, source; r. persecut

yods. the arrangement of the 10 in the tree of life is another branch of the subject altogether; that belongs to the kabala, and an elementary view ofitwill be found in a paper in the third number of ourtransactions,where the tree of life, and also the names of the ten sephiroth, are fully set out.*the full illustration of it belongs.ai2*.f26transactions of the scottish lodge of the theosophical society, vol. i,p37, 1892. entirely to the hermetic mysteries.itrustenough has been said to show where the key comes in to different numbers being used in different systems, and that no one will henceforth be puzzled to find 4 principles of man laid down in theperfect way,and7laid down in thesecretdoctrine,orkey totheosophy,and other oriental works. you will be able to see now pretty clearly that

nything else. and, further, all attractions of one person to another are again absolutely physical. they absolutely depend upon the har255 mony or the discord of the nerve vibrations operating in two individuals, whom for the purpose we must267 look upon as electric machines or machines of animal magnetism, or something of the kind.ifthose vibrations are harmonious, there occurs a pleasure in the society of each other, an affection, as we call it; if discord arises, the contrary. half of the trouble in understanding any of the higher and spiritual philosophies comes from regarding these, which are purely physical phenomena, as being something higher. those of us whose karma it is to have totryto teach to a certain very small extent a few others who are trying to get along on the path, find

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

veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kin

org and freemasonry it is unusual to find such diverse authorities as a. e. waite, the revd. a. f. a. woodford, and h. w. coil agreeing on matters of masonic history, but on this issue they are at one. woodford states bluntly, we deny that swedenborg was a freemason; while coil is equally positive: swedenborg was not a freemason and at no time, had any connection with or gave any attention to the society. waite, for once, is both clear and concise on the question [swedenborg] connects with masonry only in a mythical sense. there is not the least reason to suppose that he belonged to the order 7[7. a detailed refutation of claims to the contrary is give by r. l. tafel in his documents concerning the life and character of emmanuel swedenborg (1875, vol. 2, pp. 735 739, and the only contempor

e recommendation of the physicist j. p. joule who was a student of dalton. there is a similar lack of proof for many other claims made either by him or on his behalf. thus his son, charles albert beswick, stated in an obituary (new church messenger 29 july 1903, p. 59) that in 1847 his father was principal of the salford and manchester new-church day school and leader of the haslingden new church society. however. in the records of the general conference of the new church there is no reference at all to his holding either post or any other: and yet he was at manchester at the time and in 1847 published his first book, how are worlds made? being a new system of cosmogonical philosophy, at haslingden. he next appears, according to himself, as a civil engineer engaged in a coastal survey of n

a to take charge of the church at strathroy, in ontario. while there he published a survey of the site of king solomon s temple (scribner s monthly, dec, 1875, pp. 257 272) which he claimed to have visited and a pamphlet, the sacred cubit of the great pyramid and solomon s temple (strathroy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for this he prepared four large maps 7 by 4 feet each to illustrate the temples of solomon and herod. he also promised to set at rest all the disputed points now occupying the attention of modern scholars on this point. this he signally failed to do. instead he was accused of being a liar. in its re

triangular flap; these had narrow borders, variously blue, blue and silver, blue and gold, and purple and gold, but presumably they were manufactured although none are known to have survived. mackenzie s irascibility, and difficulties over regalia were not the only problems that the rite faced. it had no financial reserves on which to call: in 1881 yarker reported that the entire receipts of the society amount to 73.12.9 in fees and dues and that although the rite had no debts, there are no funds in hand (with the exception of a trifle, 2.17.8, which has been handed to the supreme grand secretary for postages and petty expenses 37[37. promoting the rite had thus still to be done at the expense of the grand officers, who were also proving to be sadly mortal. the supreme grand treasurer, s

GILBERT R A THE MASONIC CAREER OF A

, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a

i contained a few incidental references to masonry, but for his real history of the rosicrucians waite was obliged to consider the subject more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been chosen from illiterate classes. it is free alike from the en

the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree is involved in the most profound mystery. its foundation has been attributed to johann valentin andreas, but this is an ignorant confusion, arising from the alleged connection of the theologican of wurtemberg with the society of christian rosencreutz'11[11. merely impolite references such as these could have been ignored, but not so his final chapter 'modern rosicrucian societies, which printed (pp. 416-22) the 'rules and ordinances of the rosicrucian society of england' quoted verbatim from the rosicrucian12[12. this was followed by an accurate account of the society's history and concluded by waite's own sarc

have been ignored, but not so his final chapter 'modern rosicrucian societies, which printed (pp. 416-22) the 'rules and ordinances of the rosicrucian society of england' quoted verbatim from the rosicrucian12[12. this was followed by an accurate account of the society's history and concluded by waite's own sarcastic and unkind critical comments 'the most notable circumstance connected with this society is the complete ignorance which seems to have prevailed amongst its members generally concerning everything connected with rosicrucianism. this is conspicuous in the magazine which they published'13[13. the fratres of the societas rosicruciana in anglia (s.r.i.a) were, not surprisingly, upset by this and the secretary-general, dr. william wynn westcott, wrote to waite threatening legal act

ish mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror

GLOBAL FREEMASONRY

learn our islam, the miracles in our bodies, the world of our little friends: the ants, honeybees that build perfect combs, skillful dam builders: beavers. the author's other works on quranic topics include: the basic concepts in the qur'an, the moral values of the qur'an, quick grasp of faith 1-2-3, ever thought about the truth, crude understanding of disbelief, devoted to allah, abandoning the society of ignorance, the real home of believers: paradise, knowledge of the qur'an, qur'an index, emigrating for the cause of allah, the character of the hypocrite in the qur'an, the secrets of the hypocrite, the names of allah, communicating the message and disputing in the qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, t

qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, the greatest slander: idolatry, the religion of the ignorant, the arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never forget, disregarded judgements of the qur'an, human characters in the society of ignorance, the importance of patience in the qur'an, general information from the qur'an, the mature faith, before you regret, our messengers say, the mercy of believers, the fear of allah, jesus will return, beauties presented by the qur'an for life, a bouquet of the beauties of allah 1-2-3-4, the iniquity called "mockery" the mystery of the test, the true wisdom according to the qur'a

ads of the people's jewelry and we threw them in, for that is what the samaritan did" then he produced a calf for them, a physical form which made a lowing sound. so they said "this is your god and moses's god as well, but he forgot (qur'an, 20: 86-88) why was there such a persistent tendency among the israelites to erect idols and worship them? what was the source of this inclination? clearly, a society that had never before believed in idols would not suddenly adopt such inane behavior as to construct an idol and begin to worship it. only those for whom idolatry was natural inclination could have believed in such nonsense. however, the israelites were a people that had believed in one god since the days of their ancestor abraham. the name "israelites" or "the sons of israel" was given fi

n egypt and to worship them. after moses died, there was less to deter them from backsliding farther into perversity. of course, the same thing cannot be said of all jews, but some of them did adopt egyptian paganism. indeed, they carried on the doctrines of the egyptian priesthood (pharaoh's magicians, that lay at the foundation of global freemasonry fk an ancient egyptian statue of hathor. that society's beliefs, and corrupted their own faith by introducing these doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric system, and its basis was the practice of magic. interestingly, the kabbalah provides an account of creation quite different from that found in the torah. it

lication explains that humanism is a religion: global freemasonry ik far from dry sermons on religious dogmas, but a genuine religion. and our humanism in which the meaning of life takes root, will satisfy the longings that youth are not aware of.49 how do the masons serve this false religion they believe in? to see this, we must look a little more closely at the messages that they disseminate to society. humanist moral theory today, masons in many countries are engaged in an effort to introduce themselves to the rest of society. using press conferences, internet sites, newspaper advertisements and statements, they describe themselves as an organization solely dedicated to the good of society. in some countries there are even charitable organizations supported by masons. the same thing is

GNOSTIC CATECHISM

, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a

i contained a few incidental references to masonry, but for his real history of the rosicrucians waite was obliged to consider the subject more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been chosen from illiterate classes. it is free alike from the en

the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree is involved in the most profound mystery. its foundation has been attributed to johann valentin andreas, but this is an ignorant confusion, arising from the alleged connection of the theologican of wurtemberg with the society of christian rosencreutz'11[11. merely impolite references such as these could have been ignored, but not so his final chapter 'modern rosicrucian societies, which printed (pp. 416-22) the 'rules and ordinances of the rosicrucian society of england' quoted verbatim from the rosicrucian12[12. this was followed by an accurate account of the society's history and concluded by waite's own sarc

have been ignored, but not so his final chapter 'modern rosicrucian societies, which printed (pp. 416-22) the 'rules and ordinances of the rosicrucian society of england' quoted verbatim from the rosicrucian12[12. this was followed by an accurate account of the society's history and concluded by waite's own sarcastic and unkind critical comments 'the most notable circumstance connected with this society is the complete ignorance which seems to have prevailed amongst its members generally concerning everything connected with rosicrucianism. this is conspicuous in the magazine which they published'13[13. the fratres of the societas rosicruciana in anglia (s.r.i.a) were, not surprisingly, upset by this and the secretary-general, dr. william wynn westcott, wrote to waite threatening legal act

ish mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror

GNOSTIC HANDBOOK

us mystery and jesus christ, sun of god+ it is more likely that rabbinic judaism and christianity are pagan and gnostic heresies! while there may be vigorous complaints and denials it is now even well known that so-called jewish kabbalah primarily derived from a reworking of neo platonic mysticism which into jewish religious language. these teachings, however, did not remain available forever. as society changed and a new regime came to power the teachings of jesus were suppressed and replaced with the political faith of emperor constantine, and accordingly the gnosis went underground to ensure its survival. what we have in today's religious movements are not the original forms of judaism and christianity, but apostate faiths masquerading in their place. the bible itself has been tampered

n the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosm

, progress and the supremacy of the experimental method) and then moulds the data, consciously the gnostic handbook page 9 or unconsciously, to fulfil the data. critiques of the scientific method are many but for the observant the results of the scientific method are most pronounced when he looks at the world itself. the results of unbridled science and rationalism are illustrated in our consumer society, our unquenchable thirst for technology and progress at all costs, and the resulting polluted and dying continents. materialism, rationalism and fundamentalism go hand in hand, once you reject the possibility of a wisdom (gnosis) that is greater than the collective psyche of man, then the mind becomes the point of reference. ethics become irrelevant, as do spiritual values and principles

progress at all costs, and the resulting polluted and dying continents. materialism, rationalism and fundamentalism go hand in hand, once you reject the possibility of a wisdom (gnosis) that is greater than the collective psyche of man, then the mind becomes the point of reference. ethics become irrelevant, as do spiritual values and principles, in their place appear the relativism of the modern society whose primary focus is on progress. if you couple this with the disposing of religion by darwinian science then man is reduced to a animal, no more, no less and his behaviour and values come to reflect this unconscious revelation. fundamentalism is, in some sense, the encroachment of rationalism into the religious field. mysticism and esotericism (inner teachings) are rejected in favour of

ances and these must be appreciated for what they are. similarities are noted, comparisons are useful but we must not believe that similar systems are the same esotericism and modern language when we consider the gnosis an important issue regarding language arises. the issue is that many (perhaps most) of the concepts, beliefs and mental structures we have are artificial, they have evolved as the society around us would like them to evolve. hence to really understand the gnosis there is a great need for you to put aside your pre-conceptions. this will be difficult as so many words have connotations which have been deliberately programmed to have us react in certain ways. we have developed certain "understandings" of philosophy, religion, democracy, politics etc. all of which may or may not

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of uncharted dimensions and new worlds, which can not only be explored, but used to develop undreamed of levels of post-human potential. x gnostic theurgy page 7 what is truth? this is a question that is central to understanding life as we know it. it is never an easy question to answer. two thousand years ago pilate asked jesus the same question and it seems we haven't come much further, though society has progressed in many other ways. gnostic theurgy is the first of a series of volumes which have been meticulously researched to outline what we believe to be a major re-evaluation of man s concept of truth. while nobody can claim to have "the whole truth" we can claim that we have re-discovered the essential gnosis behind the various spiritual systems as they apply to modern man. we have

f the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the material world is very d

ed to be precious books. on examination he could not understand the symbols written on their spines, nor interpret what the language they were written in. jung s dream is a superb analogy of the nature of the human psyche. while we tend to think of the psyche as simply having conscious and unconscious (sometimes called sub-conscious) levels, there is actual far more than is first perceived. since society exists on a hierarchical level (and develops in a similar fashion, see our later study on jacob s ladder, then as we delve deeper into the mind we find hierarchies of memory (fig 14) while on the surface there exist individual memories. as we go deeper timelines merge and a collective gnostic theurgy page 61 unconscious results. in some sense the first floors of the house might be our own

at the primary function of the written word was originally religious rather than communicative. some occult historians have even suggested that some of the blame for the downfall of egypt could be placed at the feet of the priests, who in confusing the hieratic and popular scripts (also causing the mixture of esoteric and exoteric forms) lost the great mysteries which were at the core of egyptian society. it is difficult today to conceptualise language in a religious sense, we tend to see the written script in a purely utilitarian way. the closest we may get to it is consider the language of a computer. in computer languages the language is only useful in that it is able to create a certain result (i.e. a code produces a function in the given software. these languages have no value except

motions must be dealt with- a new mind, and a new man is needed. we must realise that when we enter the path of transfiguration the mind does not change immediately and there is no flash of illumination and all is well. the unconscious is still full of engrams and the emotions are still tainted. if you took a group of people out of civilisation and put them in a desert, asking them to build a new society, after years of work you would find, to your horror, another form of the old civilisation, with all the same evils and all the same problems. the form may change but things stay the same. the task of the gnostic is to transform the psyche. within the institute for gnostic studies we have been working on techniques to achieve this goal. we have called these techniques psychogenesis- psycho

GOETIA LUCIFERIAN

ation of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may be defined as not-healthy for the self. the essence of this book is exploring the luciferian foundations of human evolution, the next step in our spiritual and philosophical ideologies. any negative behavior or criminal actions (as defined by current society) is considered a deterrent from our individual evolution, thus is not acceptable. magick is the highest art of conscious elevation; it is the specific ascension of the self and an opening forth of higher articulation of self. magick is the arte of the sun, which is fertile and beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit and the self, the v

mbolizing the solar creative force of the beast 666- one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. 20 upon the hour of noon- invocation of the djinn of fire ya! z

GOLDEN DAWN RITUALS A

rather than two or three notebooks. hence one individual would work on the documents categorized under the heading of a while another member would be responsible for b and so on. it also safeguarded the order because only a small portion of the grade material was in the hands of any one person at any moment. if an order member fell or moved, then only a small portion of material was lost. today's society is accustomed to working with much more information than people one hundred years ago. there is much to be said about someone so dedicated that he or she would be willing to hand write every lecture and every diagram from 0=0 to 5=6 and beyond. this type of effort shows great persistence and determination. there is also a greater likelihood that a deeper understanding is acquired when one

GOLDEN DAWN RITUALS ZAM17

rts and secrets to the learned, if they would have but undertaken to write the true and infallible axiomata, out of all the faculties, sciences, and arts, and whole nature, as that which he knew would direct them, like a globe or circle, to the only middle point and centrum, and (as it is usual among the arabians, it should only serve to the wise and learned for a rule, that also there might be a society in europe which might have gold, silver, and precious stones, sufficient for to bestow them on kings for their necessary uses and lawful purposes, with which society such as be governors might be brought up for to learn all that which god hath suffered men to know, and thereby be enabled in all times of need to give their counsel unto those that seek it, like the heathen oracles. verily we

more than all men's wits could have found out, praised be his holy name. this vault we parted into three parts, the upper part or ceiling, the wall or side, the ground or floor. of the upper part you shall understand no more at this time but that it was divided according to the seven sides in the triangle which was in the bright center; but what therein is contained you (that are desirous of our society) shall, god willing, behold the same with your own eyes. every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewn and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is described the power and rule of the inferior governors, we leave to manifest the same, for fear of t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

dence as mere myth, but here we have evidence that cannot be dismissed. the evidence requires that all the graham hancock fingerprints of the gods 19 other evidence that has been brought forward in the past should be re-examined with an open mind.12 despite a ringing endorsement from albert einstein (see below, and despite the later admission of john wright, president of the american geographical society, that hapgood had posed hypotheses that cry aloud for further testing, no further scientific research has ever been undertaken into these anomalous early maps. moreover, far from being applauded for making a serious new contribution to the debate about the antiquity of human civilization, hapgood until his death was coldshouldered by the majority of his professional peers, who couched thei

mple, one running for 3600 kilometres along the coast and the other for a similar distance through the andes. both these great thoroughfares were paved and connected by frequent links. in addition, they exhibited an interesting range of design and engineering features such as suspension bridges and tunnels cut through solid rock. they were clearly the work of an evolved, disciplined and ambitious society. ironically, they played a significant part in its downfall: the spanish forces, led by francisco pizarro, used them to great 1 see, for example, father pablo joseph, the extirpation of idolatry in peru (translated from the spanish by l. clark keating, university of kentucky press, 1968. 2 this is the view of fernando montesinos, expressed in his memorias antiguas historiales del peru (wri

francisco pizarro, used them to great 1 see, for example, father pablo joseph, the extirpation of idolatry in peru (translated from the spanish by l. clark keating, university of kentucky press, 1968. 2 this is the view of fernando montesinos, expressed in his memorias antiguas historiales del peru (written in the seventeenth century. english edition translated and edited by p. a. means, hakluyt society, london, 1920. graham hancock fingerprints of the gods 51 effect to speed up their ruthless advance into the inca heartland.3 the capital of the inca empire was the city of cuzco, a name meaning the earth s navel in the local quechua language.4 according to legend it was established by manco capac and mama occlo, two children of the sun. here, though the incas worshipped the sun god, whom

cocha, foam of the sea, a master of science and magic who wielded terrible weapons and who came in a time of chaos to set the world to rights. the same basic story was shared in many variants by all the peoples of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the south, a white man of large stature and authoritative demeanour. this man had such great power that he changed the hills into valleys and from the valleys made great hills, causing streams to flow from the living stone..1 the early spanish chronicler who recorded this tradition ex

n .9 in another he was described as a white man of august appearance, blue-eyed, bearded, without headgear and wearing a cusma, a jerkin or sleeveless shirt reaching to the knees. in yet another, which seemed to refer to a later phase of his life, he was revered as a wise counsellor in matters of state and depicted as an old man with a beard and long hair wearing a long tunic .10 markhem, hakluyt society, london, 1873, vol. xlviii, p. 124. 5 south american mythology, p. 74. 6 ibid, p. 74-6. 7 ibid, p. 78. 8 ibid, p. 81. 9 john hemming, the conquest of the incas, macmillan, london, 1993, p. 97. 10 south american mythology, p. 87. graham hancock fingerprints of the gods 56 civilizing mission above all else, viracocha was remembered in the legends as a teacher. before his coming, it was said

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

as not been very easy to come by over the eleven years since it was first issued. it may have gone out print, but the demand for this seminal work never diminished. now, i am pleased to be writing this short introductory memoir, announcing the second publication of secret cipher of the ufonauts, not only in its first digital edition, but in hard-copy format, as well. it is interesting to see what society regards as real research, real scholarship, and so forth: anything that further divorces us from our roots in the authentic tradition is considered a good thing. this is all just silly make-believe. sure. but before settling in your new plot of new jersey swamp-land, you might be glad you had the method(s) described in this book, should you need to summon the jersey devil! fall to! jonatha

blocks. some are geniuses, some saints; a few are absolute scoundrels. all are fascinating. what follows is a thumbnail sketch of some of these individuals, listed alphabetically. aaron, rabbi y. n. ibn, also known as yonah fortner.rabbi ibn aaron was a key figure in the 1950s and 1960s in the new york city area ufology circle centered around the saucers and unexplained celestial events research society s (saucers) discussion and lecture committee. rabbi ibn aaron collaborated with the late dr. john j. robinson in the consultants committee on semitic philology. a satirist of some talent, ibn aaron collaborated on the i go to see series, which took a wickedly mirthful look at various ufo personalities, cults and groups. rabbi ibn aaron s key contribution, however, was his extraterrestriali

as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and primary moving force of the theosophic

iety to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and primary moving force of the theosophical society. a high initiate, she was in communication with exalted adepts of the great white brotherhood through the main years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelli

rophecies clearly show the linkage between things ufological and things occult. a man of dry wit and a speaker with considerable personal charisma, keel s hidden asset is his ability to tune one in to the high strangeness aspect of the ufo phenomenon in a way that can only result from direct field work. king, george, one of the premiere trance channel contactees since 1955. king and his aetherius society form one of the direct links between occultism and ufology, in that king claims to be a direct agent of the great white brotherhood working diligently with our extraterrestrial allies against the black lodge. lamed, frater who, as the former timothy coutu, a chief of the qblh and computer programming specialist, learned computer programming for an opportunity to do serious original work wi

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s never waste time in dreams. they use sleep to rest their physical bodies while their subtle bodies are consciously active in the subtle regions of the watchtowers or aethyrs. 169 notes to step 3. dreams are magical. anything that you can do during a magical operation such as visit a watchtower or aethyr, you can also do in your dreams. in dreams you will be uninhibited. the morals and ethics of society are stripped away. a more authentic you will express itself and do things that you would never do during the waking state. with practice you can remain in control of your dreams. if something is about to happen that is contrary to your desires, you can change the dream contents (i.e, the plot) by an exercise of will and thereby avoid the experience. practice of this exercise at the very le

ones. yet am i the accursed one, child of the elements and not their father" although worshipped by many, the ego is a creation of circumstantial events rather than a creator of events. children come into the world without a sense of ego. this very fact gives children their innocence and purity. the sense of ego must be acquired and developed in them as they grow in order to function properly in society. soon the ego beings to think that it is something very special in the scheme of things. eventually it begins to consider its own survival after death of the body. but the ego in des is not the ego in asp as your experiences in these aethyrs will demonstrate. 207 vti, the first stage of the beast this confusing of the real immortal ego in man, with the false and ephemeral 'personalities' i

ng else. after you are initiated, in the true sense of the word, you will not be the same as you were. ini t iat ion always impl ies a drast ic change. initiation into magick implies accepting a totally new outlook on life and even more important, a new view of yourself. many of the aethyrs contain init iat ions, or require initiation before you can safely enter. you do not need to join a club or society in order to achieve such initiations, although they could be helpful to you. the t rue ini t iat ion is not in the outward ceremony or magical rite. it takes place within you, in your mind and emotions. this is sometimes called self ini tiat ion and i t is truly the only kind worthy of attainment. your grade in an outer magical organization should reflect the extent of your inward percepti

s gematrically to 680, where 68 is the number for the word adna which means "obedience (68x 10=680. aiq bkr reduces 680 to 5, the number for man. the square is a play on the words vrelp-arf-el-e afe implying that the vrelp is an ideal vehicle in which to unite with divine creativity (literally "vrelp is a supreme vessel in which to. visit the sun. the vrelp is obedient to divine law, not to human society. in fact, he is often considered a renegade or eccentric by society and has historically been feared and shunned through misunderstanding. he is portrayed as the evil wizard with a pointed hat and flowing beard who speaks in ambiguities and casts curses and evil spells on the townfolk at a whim. middle age literature has stereotyped him into either a witch or warlock depending on sex. beca

sex. because 2 5 8 259 he/she is always speaking against christianity, he/she is 'ipso facto' evil. the truth, as is often the case, is not what it seems on the surface. the vrelp is equivalent to an exempt adept( the adeptus exemptus of the golden dawn. as such he (or she as the case might be) has realized that right and wrong are relative views and that morality itself is a yardstick devised by society and used by society for society. he sees himself as an embodiment in time, space and form of the sun-not the physical sun which is itself but an embodiment, but the spiritual sun, the sun of the sun (in egyptian teachings it was known as the hidden god, amen, which is the source of all manifestation. all things are alive (i.e, things= beings) because all things express this living sun. all

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

uarding treasure are found in the schenkofen cavern, in the reichenspitz, in the ziller valley. muchar's gasteinp. 145. vol. iii. g 980 translation. and as dame holda travels with the furious host and sits locked up in the mountain, she too is connected with the elves (p. 452. entrance into the caves of dwarfs is found as into enchanted mountains, and men are carried off to spend some time in the society of elvish sprites (p. 494, as they do in dame venus' mount (p. 935. that nibelung and schilbung wished to have their father's property divided, is asserted also in bit. 80; that they could not divide the treasure, is a highly mythic feature, which i shall illustrate further on, when i come to treat of wishing-gear. as a union with goddesses, wise-women, white-women, results in danger to he

gi the old (p. 1041) drove through a forest late in the evening, he met a trollkona, who addressed him in a song and asked, who rideth there? she names to him her troll names, and he, answering in song, tells her his poetic names. hence an enchantress is called qyeld-rid'a, evening-rider, sssm. szirmai's notitia comitatns zempleniensis, budac 1803. p. 3; aud hungaria in parabolis p. 158-9- courl. society's communic, mitau 18io. 1, 47^ nocturnal meetings on mountains can also be conn, with other heathen notions: giants and elves reside on mountains. pliny 5, 1 says of mt atlas' incolarum neminem interdiu cerni, silere omnia. noctibus micare crebris ignibus, aegipanum satyrorumque lascivia impleri, tibiarum ac listularum cantu, tympanorum et cymbalorum sonitu strepere' 1054 magic. 143, and m

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nikin, kinderiu. no. 116. home-speite. 509 same.1 with this walking apparatus and this swiftness there is associated now and then some animal s form and name: heinze, heinzelmann, polterkater, katermann, boot-cat, squirrel; their shuffling and bustling about the house is paralleled by the nightly turbulence of obstreperous cats.2 they like to live in the stable, barn or cellar of the person whose society they have chosen, sometimes even in a tree that stands near the house (swed. bo-tra, dwelling-tree. you must not break a bough off such a tree, or the offended goblin will make his escape, and all the luck of the house go with him; moreover, he cannot abide any chopping in the yard or spinning on a thursday evening (superst. swed. no. 110. 3 in household occupations they shew themselves fr

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ments in america [4] they use the term or word rosicrucian, but none of these rosicrucian movements or publishing companies or societies use the term rosicrucian order, nor do they use the title ancient and mystical order rosae cruris. ever since the a.m.o.r.c. was organized in america it has made its definite and unequivocal claim of genuineness. its supreme lodge was duly incorporated, not as a society or fellowship of rosicrucians, but as "the ancient and mystical order of rosae cruris of the great white brotherhood" please note the word order and the latin term rosae crucis in the title. its colleges and university were also incorporated, and a patent was secured from the united states government protecting the name and symbols of the order in the united states and throughout the world

n its center, which is the true ancient symbol of the order in all lands. therefore, amorc repeats again its statement: it is a part of the worldwide rosicrucian order, most jurisdictions of which use the same name except for slight variations due to translation in foreign languages. it is part of the one and only rosicrucian order that is truly international. it is the only rosicrucian movement, society, or body, in north and south america having membership and representation in the "international council, antiquus arcanus ordo rosae rubeae et aureae crucis" the a.m.o.r.c. of america, therefore, is duly represented in the international congress and conventions held at stated periods in europe and adheres to the ancient traditions and customs in all of its standards and practices. this mea

pe and adheres to the ancient traditions and customs in all of its standards and practices. this means that it does not publish books claiming to contain the private rosicrucian fundamentals, rituals, rites, or teachings; does not deal with sex problems, sex practices, or indulgences under the guise of higher teachings; is strictly nonreligious, noncommercial, and not affiliated with any esoteric society, fraternity, fellowship, or movement. in august of 1934 in brussels, belgium, a special conclave of the highest officers of the fourteen outstanding mystical, arcane, and metaphysical movements of the world was held. the object of the conclave was to perpetuate, by the forming of an international organization, the traditional rituals, teachings, laws and principles of each of the respectiv

more subtle manifestations of nature's laws, the triangle in one of its two positions is used and always becomes the final or grand universal solvent. the cross within the spiritual triangle is one of the official symbols of our order and is a very sacred symbol. in one form or another it is to be found on every seal of every lodge. it is an identifying mark not used by any other organization or society in the world. privacy there seems to be some doubt in the minds of many of our members as to what is private in our work and what is not. this doubt may be removed by the following explanation: the principal object of privacy in our order is to prevent those who do not belong to our order (those who have not been examined, tested, tried, initiated, and instructed, from entering our session

sae crucis (ancient and mystical order of the rosy cross) the latin name of the order, as found in many foreign manuscripts and ancient documents, is antiquus arcanus ordo rosae rubeae et aureae crucis. in many countries the latin is translated into the native tongue, and in most cases the initials amorc represent the translated term. ques. has the a.m.o.r.c. any relation to any other rosicrucian society? ans. the a.m.o.r.c. is not a part of, or related to, any other socalled rosicrucian society, movement, or any other organization using the name rosicrucian. the genuine fraternity is always known as the rosicrucian order, and never as society or fellowship. the term rosicrucian brotherhood is used sometimes by the order as a substitute general term. there is only one rosicrucian order in

HAMIL THE ROSICRUCIAN SEER

e letters missing from the sequence.theevidence for his membership comes in a letter from benjamin cox to irwin on15december1885in which he laments..i was very sorry to hear of the death of bro. hockley.thereis now one member less of the order of' whatever we may think of rosicrucianism, spiritualism or the ocult, it is very clear from his letters, writings, and evidence to the london dialectical society that hockley firmly believed in what he was doing and that he was working in the rosicrucian tradition. unlike many of his contemporaries, however, he preserved his critical faculties and distinguished between true followers, charlatans, sensation seekers, and the merely gullible. a firm belief in the potential for good in his crystal experiments did not close his mind to the equal potenti

ual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the close of their physical existence. it may also have been a part of his publicpersona,the successful and respectable professional man en255 joying membership of an eminently respectable society. this would not, however, explain the assiduity with which he attended to his masonicduties,thesecretaryship of a lodge, as with thatofany voluntary society, is a time-consuming and often thankless task, and being honorary entails no financial reward. possibly hockley needed to be actively involved rather than simply a spectator on the sidelines. perhaps the clarity and orderliness of maso

l too aware of the spuriousness of the claims of antiquity of origin put forward by many of them. more surprisingly, for a 'rosicrucian, he had no contact with the societas rosicruciana in anglia (sria) until six years after its formation, and then in a curious way.thesria had been 'revived' in 1865 by robert wentworth little, and despite claims by w. wynn westcott, in his official history of the society, that hockley andk.r.h.mackenzie had assisted at its formation, the letters to irwin clearly show that hockley's first contact with the sria was through irwin's bristol college of which he was elected a member in1872.it seems clear that irwin accepted hockley as a true rosicrucian adept, for there appears to have been no necessity for him to go to bristol to be inducted into the zelator gr

ocietyof which the fathers are at jerusalem'[why)'it is not onlyfollybut wickedness in joining asocietywho do no possible good but a great deal of harm [what is the sacredsociety)'they arefollowersofthe rosy cross [where arethey]'the societyis in france and unless you went there and were installed a brother you could not possibly become one. napoleon the rst emperor of france was a member of that society [what is their purpose/what do theystudy]'they study the occult sciences after an interview with an invisible power, which they have at stated times. the elders travel to jerusalem [where do theymeet]'you have seen their place of meeting in the crystal-it is in the[blank]they then return to the rest of the society with the instructionsthey receivefrom the invisible agent-upon this they act

e emulation lodgeofimprovement.thisis a lodgeofinstruction at which the ceremonies and thecatechi255tical lecturesofthe craft (in which the ceremonies, symbols and emblemsofthe craft are explained and moralized upon) are rehearsed, the ultimate goal being the ability torenderthemby heart and without error. his progress in british lodge no. 8lntroduaionisgave his evidence to the london dialectical society in 1869 he had amassed thirty manuscript volumes containing the answers to more than twelve thousand questions he had asked of his spirit guides in the mirror or crystal.tohis sorrow, like the greatdrdee, he was unable himself to see anything in the crystal and had to make use of whathetermed a 'speculatrix. he appears to have met with most success when using young girls, particularly one

HANDBOOK OF EGYPTIAN MYTHOLOGY

other, more secret version, was used in rituals.3 kirk s second category includes operative, iterative, or validatory myths. these are stories about things that may not have really happened, but the stories themselves are thought to have power to transform the real world. such myths tend to be repeated regularly on ritual or ceremonial occasions. to bring about a desirable continuity in nature or society. 4 myths that are used to justify and maintain a particular institution or state of affairs are sometimes known as charter myths. in kirk s third category are explanatory or speculative myths. these may be simple etiological myths that explain the origin of an object, custom, or natural feature,5 or they may be complex myths that try to answer the questions that have always troubled humani

s built for deities during this period survived. one tantalizing text known as the ramesseum dramatic papyrus seems to be the script for a religious ritual in which the king took part in the reenactment of mythical events, such as the coronation of the god horus (see figure 3).24 more is known about the religious life of the government officials and their families who formed the elite of egyptian society. in their decorated tombs, no- 12 handbook of egyptian mythology marchs could be shown presiding over religious festivals and venerating sacred objects. other modes of religious activity and belief could be presented in encoded ways.25 short hymns to deities, of the type that might have been sung at festivals, start to be written on tomb walls or funerary stelae. the coffins in elite buria

biblical book of job, a man named ipuur (ipuwer) questions the lord of all about why suffering and injustice are rife in egypt. the god s replies are not very well preserved in the only surviving manuscript, but the gist is that people must accept responsibility for their own actions.32 some egyptologists assign the dialogue of ipuur to a genre of pessimistic literature that describes egypt as a society in chaos. it used to be thought that these texts were written during the turbulent first intermediate period or very shortly afterward, but they have now been redated to the high middle kingdom or even to the second intermediate period. the texts mythologize the past in order to praise the present or predict the future. they see egypt as a battleground in a continuing cosmic struggle betwe

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 acknowledged that their sufferings were a just punishment for actions such as breaking an oath sworn in a god s name.60 these penitential texts, like much of our knowledge of religion in daily life, come from deir el-medina, the village of the artists who built and decorated the theban royal tombs. this exceptionally well preserved desert site was also the place w

and tidal waves, but its 700,000 book-scrolls proba- introduction 35 bly contained little about egyptian mythology. greek philosophy, science, and literature were the main interests of the scholars at the mouseion, a kind of protouniversity attached to the library. most members of the ptolemy family never learned the egyptian language, but they were conscious that they were ruling a multicultural society and that they needed the support of influential egyptians. as a symbol of cultural fusion, the ptolemies established the cult of a new god, serapis, who combined features of the egyptian deities apis and osiris with aspects of greek deities such as zeus and dionysus. many of the ptolemies were crowned in the temple of ptah at memphis, and they often contributed to the cost of religious cer

HEAVEN HELL

world upon his knowledge of these, or copies of them which were buried with him, and upon the recitals of them at proper times and seasons by his relatives and friends, and upon offerings made upon earth to the gods on his behalf. once in the abode of the blessed he was free to go wherever he pleased, to travel from one sacred place to another, to visit his friends, to eat, to drink, to enjoy the society of his wives and women of pleasure, and to rejoice in a family life which was only a glorified duplicate of that which he had known on earth. the gods he knew there were much like himself, and the extent and fervour of the worship which he devoted to them was exactly in proportion to the assistance which they rendered to him; his chief anxiety was not to forget the words of power which he

HEKAS

e practices of these womenfolk should be repeated today merely because of some artificial sense of nobility placed in their humble state; it is worthy nonetheless to remember them with honour and to preserve certain important customs and oral teaching. i could also make comment upon the influence and co-operation between old witches and ceremonial magicians which stretched across the divisions of society and was unhindered by nominalisations which artificially divide the 'types' of magical operators, when in fact the difference between such types lies solely in the specific modes of application for principles which are common to all. to categorise and segregate one form of practice from another is only of use on occasion, in matters of discussion where distinctions are relevant and should

HELENA BLAVATSKY NIGHTMARE TALES

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 society, the mikado himself being atthe head of their hierarchy and the members of the sect belonging to the most cultured and educated men injapan. these kanusi of the sinto form no caste or class apart, nor do they pass any ordination- at any ratenone known to outsiders. and as they claim publicly no special privilege or powers, even their dress being inno wise different from that of the laity

vous hallucination. tofortify my unbelief the more, i tried to bring back to my memory all the arguments used against faith in such nightmare talesvii- eternity in a short dream42 superstitions, that i had ever read or heard. i recalled the biting sarcasms of voltaire, the calm reasoning ofhume, and i repeated to myself ad nauseam the words of rousseau, who said that superstition "the disturberof society" could never be too strongly attacked "why should the sight, the phantasmagoria, rather- iargued "of that which we know in a waking sense to be false, come to affect us at all" why should "names, whose sense we see not fray us with things that be not" one day the old captain was narrating to us the various superstitions to which sailors were addicted; apompous english missionary remarked t

traveller was the devil. to add to the general consternation theizvertzoff mansion took fire on that same night and was completely destroyed. the archbishop performedthe ceremony of exorcism, but the locality is considered accursed to this day. the government investigatedthe facts, and ordered silence. from the polar landsa christmas storyjust a year ago, during the christmas holidays, a numerous society had gathered in the country house, orrather the old hereditary castle, of a wealthy landowner in finland. many were the remains in it of ourforefathers' hospitable way of living; and many the mediaeval customs preserved, founded on traditions andsuperstitions, semi-kinnish and semi-russian, the latter imported into it by its female proprietors from theshores of the neva. christmas trees we

HELENA BLAVATSKY THE KEY TO THEOSOPHY

d the consecutive bursting of the four strings stretched upon the sound-board of thatbewitched violedthe key to theosophy- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the key to theosophy, and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper study. it traces the broad outlines of the wisdom-religion, and explains its fundamental principles; meeting, at

the mentally lazy or obtuse, theosophy must remain a riddle; for in the world mental as in the world spiritual each man must progress by his own efforts. the writer cannot do the reader's thinking for him, nor would the latter be any the better off if such vicarious thought were possible. the need for such an exposition as the present has long been felt among those interested in the theosophical society and its work, and it is hoped that it will supply information, as free as possible from technicalities, to many whose attention has been awakened, but who, as yet, are merely puzzled and not convinced. some care has been taken in disentangling some part of what is true from what is false in spiritualistic teachings as to the postmortem life, and to showing the true nature of spiritualistic

ho had no share to boast of. very hearty thanks are due from the author to many theosophists who have sent suggestions and questions, or have otherwise contributed help during the writing of this book. the work will be the more useful for their aid, and that will be their best reward -h.p. blavatsky 1889 contents page 1 the key to theosophy- hp blavatsky.txt preface theosophy and the theosophical society 1 the meaning of the name 1 the policy of the theosophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the difference between theosophy and spiritualism 25 why is theosophy accepted

sophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the difference between theosophy and spiritualism 25 why is theosophy accepted? 32 the working system of the t.s. 37 the objects of the society 37 the common origin of man 38 our other objects 44 on the sacredness of the pledge 45 the relations of the t.s. to theosophy 49 on self-improvement 49 the abstract and the concrete 52 the fundamental teachings of theosophy 57 on god and prayer 57 is it necessary to pray? 61 prayer kills self-reliance 66 on the source of the human soul 69 the buddhist teachings on the above 71 theosophical

rebirths 183 what is karma? 186 who are those who know? 199 the difference between faith and knowledge, or blind and reasoned faith 201 has god the right to forgive? 205 what is practical theosophy? 209 duty 209 the relations of the t.s. to political reforms 213 on self-sacrifice 217 on charity 222 page 3 the key to theosophy- hp blavatsky.txt theosophy for the masses 224 how members can help the society 227 what a theosophist ought not to do 228 on the misconceptions about the t.s. 237 theosophy and asceticism 237 theosophy and marriage 240 theosophy and education 241 why then is there so much prejudice against the t.s? 248 is the theosophical society a money-making concern? 256 the working staff of the t.s. 260 the "theosophical mahatmas" 263 are they "spirits of light" or "goblins damne

HINE PHIL ASPECTS OF EVOCATION

ational editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who purports to examine modern occultism- in the wake of the .satanic child abuse. scare) and the world.s greatest unsolved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people have chosen to believe it was me baring my soul. oh dear! 22 functional spirits one approach to evocation is working with spirits which have a provenance over a particular situation or

HINE P OVEN READY CHAOS

the different systems, despite the differing symbols, beliefs and dogmas. what symbol systems you wish to employ is a matter of choice, and that the webs of belief which surround them are means to an end, rather than ends in themselves (more of which later. 10 phil hine an important influence on the development of chaos magic was the writing of robert anton wilson& co, particularly the discordian society who revered eris, the greek goddess of chaos. the discordians pointed out that humour, clowning about and general light-heartedness was conspiciously absent from magic, which had a tendency to become very serious and self-important. there was (and to a certain extent remains) a tendency for occultists to think of themselves as an initiated elite as opposed to the rest of humanity. unlike t

that you desire. learning to do magick requires that you develop a set of skills and abilities and if you re going to get involved in all this weird stuff, why not do it to the best of your ability? 4. deconditioning. the chaos paradigm proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh of beliefs, attitudes and fictions about self, society, and the world. our ego is a fiction of stable self-hood which maintains itself by perpetuating the distinctions of what i am/what i am not, what i like/what i don t like, beliefs about ones politics, religion, gender preference, degree of free will, race, subculture etc all help maintain a stable sense of self, whilst the little ways in which we pull against this very stability allows us

hives or boils anyway. if you narrow yourself down to only using one magical model, then sooner or later the universe will present you with something that won t fit your parameters. when you are spending more time defending your models, rather than modifying them, then you know it s time for another spot of deconditioning. report to room 101. 23 oven-ready chaos all hail discordia! the discordian society is, in its own words..a tribe of philosophers, theologians, magicians, scientists, artists, clowns, and similar maniacs who are intrigued with eris goddess of confusion and with her doings. the existence of the discordian society was first popularised in robert anton wilson& robert shea s blockbusting illuinatus! trilogy, and also in malaclypse the younger s book principia discordia which

ppeared to two young californians, who later became known as omar ravenhurst and malaclypse the younger. eris appointed them the keepers of the sacred chao and gave them the message to: tell constricted mankind that there are no rules, unless they choose to invent rules. after which omar and mal appointed each other high priest of his own madness, and declared 24 phil hine themselves each to be a society of discordia, whatever that may be. greater poop: is eris true? malaclypse: everything is true. gp: even false things? mal: even false things are true. gp: how can that be? mal: i don t know man, i didn t do it. eris has since climbed her way from historical footnote to mythic mega-star, and the discordian movement, if such a thing can be said to exist, is growing on both sides of the atla

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

irtute orta occident rarius('those that rise by virtue rarely fall) in the g.d; his wife was soror quam potero adjutabo('i will help as much as i can- had many bees in his clerical bonnet, including an obsessive fear of the machinations of 'the b.b, i.e, the black brethren (iesuitsl, and a trusting belief in the authenticity of madame helena petrovna blavatsky's mahatmas, her and the theosophical society's invisible secret chiefs. he believed, too, in elementals (nature spirits) and the dangerous territory inhabited by 'the gnomes. by any standard of assessment the vicar of chacombe, a small village (population c. 450) close to banbury in the county and diocese of oxford, was a strange and remarkable man. w. a. ayton, the son of william capon ayton, was born in the bloomsbury district of l

derick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blavatsky settled permanently in london early in 1887. together with colonel henry olcott and william q judge she had founded the theosophical society in new york city in 1875. a london branch was formed three years later but there was little public interest in great britain until 188 i when h. p. sinnett, who had been one of madame blavatsky's converts in india, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew th

stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in angl

y of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary general, although he became its supreme magus in 1892, was not a masonic lodge but, during the 1880s, an increasingly esoteric equivalent of a learned society. there were colleges (i.e, branches) in the provinces- e.g, at bristol, york and newcastle upon tyne. after 1887 a good many of its members also joined the theosophical society. ayton was never in the soc. ros, probably because he found it inconvenient to 1 a. e. waite, shadows of life and thought (1938, p. 87. 13 travel to london for the metropolitan college's quarterly meetings. w. b. ye

ne. after 1887 a good many of its members also joined the theosophical society. ayton was never in the soc. ros, probably because he found it inconvenient to 1 a. e. waite, shadows of life and thought (1938, p. 87. 13 travel to london for the metropolitan college's quarterly meetings. w. b. yeats was also not a member because he lacked the necessary masonic qualification and left the theosophical society when he joined the g.d. in march 1890. frederick leigh gardner, to whom ayton's surviving letters were mainly written, was born in 1857 at highbury in north london and was the son of an accountant. the family had moved to the recently-developed gunnersbury area of chiswick by the 1870s because gardner fils was educated at the godolphin school at hammersmith. his first employment was as a c

HP LOVECRAFT A DARK LORE

issent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked and i did not find the key till it occurred to me to examine the personal ring which the professor carried in his pocket. then, indeed, i succeeded in opening it, but when i did so seemed only to be confronted by a greater and more closely locked barrier. f

ng for nightly reports of their dreams, and the dates of any notable visions for some time past. the reception of his request seems to have varied; but he must, at the very least, have received more responses than any ordinary man could have handled without a secretary. this original correspondence was not preserved, but his notes formed a thorough and really significant digest. average people in society and business- new england's traditional "salt of the earth- gave an almost completely negative result, though scattered cases of uneasy but formless nocturnal impressions appear here and there, always between march 23 and and april 2- the period of young wilcox's delirium. scientific men were little more affected, though four cases of vague description suggest fugitive glimpses of strange

en the hellish outlines of the nameless monstrosity, puzzled over the unknown hieroglyphics, and heard the ominous syllables which can be rendered only as "cthulhu; and all this in so stirring and horrible a connexion that it is small wonder he pursued young wilcox with queries and demands for data. this earlier experience had come in 1908, seventeen years before, when the american archaeological society held its annual meeting in st. louis. professor angell, as befitted one of his authority and attainments, had had a prominent part in all the deliberations; and was one of the first to be approached by the several outsiders who took advantage of the convocation to offer questions for correct answering and problems for expert solution. the chief of these outsiders, and in a short time the f

upon either cult or image, and now the detective had come to the highest authorities in the country and met with no more than the greenland tale of professor webb. the feverish interest aroused at the meeting by legrasse's tale, corroborated as it was by the statuette, is echoed in the subsequent correspondence of those who attended; although scant mention occurs in the formal publications of the society. caution is the first care of those accustomed to face occasional charlatanry and imposture. legrasse for some time lent the image to professor webb, but at the latter's death it was returned to him and remains in his possession, where i viewed it not long ago. it is truly a terrible thing, and unmistakably akin to the dream-sculpture of young wilcox. that my uncle was excited by the tale

vy storms and monster waves. on april 12th the derelict was sighted; and though apparently deserted, was found upon boarding to contain one survivor in a half-delirious condition and one man who had evidently been dead for more than a week. the living man was clutching a horrible stone idol of unknown origin, about foot in height, regarding whose nature authorities at sydney university, the royal society, and the museum in college street all profess complete bafflement, and which the survivor says he found in the cabin of the yacht, in a small carved shrine of common pattern. this man, after recovering his senses, told an exceedingly strange story of piracy and slaughter. he is gustaf johansen, a norwegian of some intelligence, and had been second mate of the two-masted schooner emma of au

HP LOVECRAFT COOL AIR

e was the bitterest of sworn enemies to death, and had sunk his fortune and lost all his friends in a lifetime of bizarre experiment devoted to its bafflement and extirpation. something of the benevolent fanatic seemed to reside in him, and he rambled on almost garrulously as he sounded my chest and mixed a suitable draught of drugs fetched from the smaller laboratory room. evidently he found the society of a well-born man a rare novelty in this dingy environment, and was moved to unaccustomed speech as memories of better days surged over him. his voice, if queer, was at least soothing; and i could not even perceive that he breathed as the fluent sentences rolled urbanely out. he sought to distract my mind from my own seizure by speaking of his theories and experiments; and i remember his

HP LOVECRAFT THE ALCHEMIST

e deserted parapets of the castle. and my mother having died at my birth, my care and education devolved solely upon one remaining servitor, an old and trusted man of considerable intelligence, whose name i remember as pierre. i was an only child and the lack of companionship which this fact entailed upon me was augmented by the strange care exercised by my aged guardian, in excluding me from the society of the peasant children whose abodes were scattered here and there upon the plains that surround the base of the hill. at that time, pierre said that this restriction was imposed upon me because my noble birth placed me above association with such plebeian company. now i know tht its real object was to keep from my ears the idle tales of the dread curse upon our line that were nightly told

HP LOVECRAFT THE CALL OF CTHULHU

issent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked, and i did not find the key till it occurred to me to examine the personal ring which the professor carried always in his pocket. then, indeed, i succeeded in opening it, but when i did so seemed only to be confronted by a greater and more closely locked ba

for nightly reports of their dreams, and the dates of any notable visions for some time past. the reception of his request seems to have been varied; but he must at the very least, have received more responses than any ordinary man could have handled without a secretary. this original correspondence was not preserved but his notes formed a thorough and really significant digest. average people in society and business- new england's traditional 'salt of the earth- gave an almost completely negative result, though scattered cases of uneasy but formless nocturnal impressions appear here and there, always between 23 march and 2 april- the period of young wilcox's delirium. scientific men were little more affected, though four cases of vague description suggest fugitive glimpses of strange land

en the hellish outlines of the nameless monstrosity, puzzled over the unknown hieroglyphics, and heard the ominous syllables which can be rendered only as 'cthulhu; and all this in so stirring and horrible a connection that it is small wonder he pursued young wilcox with queries and demands for data. this earlier experience had come in 1908, seventeen years before when the american archaeological society held its annual meeting in st louis. professor angell, as befitted one of his authority and attainments, had had a prominent part in all the deliberations, and was one of the first to be approached by the several outsiders who took advantage of the convocation to offer questions for correct answering and problems for expert solution. the chief of these outsiders, and in a short time the fo

upon either cult or image, and now the detective had come to the highest authorities in the country and met with no more than the greenland tale of professor webb. the feverish interest aroused at the meeting by legrasse's tale, corroborated as it was by the statuette, is echoed in the subsequent correspondence of those who attended; although scant mention occurs in the formal publication of the society. caution is the first care of those accustomed to face occasional charlatanry and imposture. legrasse for some time lent the image to professor webb, but at the latter's death it was returned to him and remains in his possession, where i viewed it not long ago. it is truly a terrible thing, and unmistakably akin to the dream-sculpture of young wilcox. that my uncle was excited by the tale

vy storms and monster waves. on 12 april the derelict was sighted; and though apparently deserted, was found upon boarding to contain one survivor in a half-delirious condition and one man who had evidently been dead for more than a week. the living man was clutching a horrible stone idol of unknown origin, about a foot in height, regarding whose nature authorities at sydney university, the royal society, and the museum in college street all profess complete bafflement, and which the survivor says he found in the cabin of the yacht, in a small carved shrine of common pattern. this man, after recovering his senses, told an exceedingly strange story of piracy and slaughter. he is gustaf johansen, a norwegian of some intelligence, and had been second mate of the two-masted schooner emma of au

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

s and portuguese who had tried it had been scattered in a peculiarly drastic fashion. most interesting of all was a glancing reference to the strange jewelry vaguely associated with innsmouth. it had evidently impressed the whole countryside more thin a little, for mention was made of specimens in the museum of miskatonic university at arkham, and in the display room of the newburyport historical society. the fragmentary descriptions of these things were bald and prosaic, but they hinted to me an undercurrent of persistent strangeness. something about them seemed so odd and provocative that i could not put them out of my mind, and despite the relative lateness of the hour i resolved to see the local sample- said to be a large, queerly-proportioned thing evidently meant for a tiara- if it c

o me an undercurrent of persistent strangeness. something about them seemed so odd and provocative that i could not put them out of my mind, and despite the relative lateness of the hour i resolved to see the local sample- said to be a large, queerly-proportioned thing evidently meant for a tiara- if it could possibly be arranged. the librarian gave me a note of introduction to the curator of the society, a miss anna tilton, who lived nearby, and after a brief explanation that ancient gentlewoman was kind enough to pilot me into the closed building, since the hour was not outrageously late. the collection was a notable one indeed, but in my present mood i had eyes for nothing but the bizarre object which glistened in a comer cupboard under the electric lights. it took no excessive sensitiv

y ancestral. at times i fancied that every contour of these blasphemous fish-frogs was over-flowing with the ultimate quintessence of unknown and inhuman evil. in odd contrast to the tiara's aspect was its brief and prosy history as related by miss tilton. it had been pawned for a ridiculous sum at a stop in state street in 1873, by a drunken innsmouth man shortly afterward killed in a brawl. the society had acquired it directly from the pawnbroker, at once giving it a display worthy of its quality. it was labeled as of probable east-indian or indochinese provenance, though the attribution was frankly tentative. miss tilton, comparing all possible hypotheses regarding its origin and its presence in new england, was inclined to believe that it formed part of some exotic pirate hoard discove

mparing all possible hypotheses regarding its origin and its presence in new england, was inclined to believe that it formed part of some exotic pirate hoard discovered by old captain obed marik. this view was surely not weakened by the insistent offers of purchase at a high price which the marshes began to make as soon as they knew of its presence, and which they repeated to this day despite the society's unvarying determination not to sell. as the good lady shewed me out of the building she made it clear that the pirate theory of the marsh fortune was a popular one among the intelligent people of the region. her own attitude toward shadowed innsmouth- which she never seen- was one of disgust at a community slipping far down the cultural scale, and she assured me that the rumours of devil

on which i had counted so heavily. nor did i dare look for that piece of strange jewelry said to be in the miskatonic university museum. i did, however, improve my stay in arkham by collecting some genealogical notes i had long wished to possess; very rough and hasty data, it is true, but capable of good use later no when i might have time to collate and codify them. the curator of the historical society there- mr. b. lapham peabody- was very courteous about assisting me, and expressed unusual interest when i told him i was a grandson of eliza orne of arkham, who was born in 1867 and had married james williamson of ohio at the age of seventeen. it seemed that a material uncle of mine had been there many years before on a quest much like my own; and that my grandmother's family was a topic

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ook at salem, massachusetts, in the 1690s: political and religious victims, old tired wives, envied neighbours, folk doctors, hysterical teenagers, menopausal mothers-in-law, the retarded and/or psychotic, unwanted old souls- all were counted as fair and proper witch material. but let's face it: would a witch with esp and a strong inclination for survival have ignored the signs of a fast-decaying society and impending personal disaster? would a witch with energy and power to impose her will have suffered the extremes of personal humiliation? and if, due to some momentary weakness, all else had failed her, couldn't a witch at least have mustered up the strength to manipulate her jurors and thus go free? they were imposters who left salem rich in history, and the real witches, if there were

y 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 people are not going to leave their communities. rarely will somebody make such a drastic

eople who practised witchcraft. it is known that jackson and benjamin franklin dabbled in it. they surmised that environment could be controlled through emotional self-control. franklin investigated this area quite extensively. abraham lincoln had some strange ideas; he had several psychic experiences that are recorded in the history books. this phenomenon is not unusual among powerful men in any society. rasputin in czar nicholas' court attempted to exert control through sorcery. mackenzie, the canadian prime minister, openly delved into the supernatural. many professional men and women and political leaders practice forms of witchcraft, although what they do seems to be much more fun than what took place a few hundred years ago. there is, for example, a political organization that meets

rt control through sorcery. mackenzie, the canadian prime minister, openly delved into the supernatural. many professional men and women and political leaders practice forms of witchcraft, although what they do seems to be much more fun than what took place a few hundred years ago. there is, for example, a political organization that meets regularly for the purpose of projecting its desires on to society. call it witchcraft or not, they perform special rituals to trigger their collective subconscious. they attempt to influence and control by sheer force of desire. witches have always been linked to strange happenings- good, bad and always mysterious. and when astounding things happen, it doesn't take much imagination to see how witchcraft could have started and spread as it did. everybody'

ey and inhibit infidelity. ancient greece bought courage with thyme, romans cured drunkenness with parsley, and charlemagne grew rosemary because it was known to fortify memory. the bible says that dinner with herbs may be better where love is, but all witches know that love is frequently better when herbs are in the dinner. 3. blood charm in sicily certain modern segments of the youthful in-love society cling to a primitive belief that a few drops of blood from the lady's finger mixed with the gentleman's hot cafe royale will bind them to eternity. so potent is the supposed spell that it is not considered necessary for the gentleman to know about it. it may be dangerous to capture a man in this way unless the lady truly loves him. she must beware; the spell binds them both, and it is not

INFERNAL SABBAT LIVE

lack flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern society an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only c

INFERNAL UNION

e to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conceived ideas of self, only to be reimmersed in the vast ocean of energy they originated from. while the divisionary behaviour resulting from this deep psychological mind-set is one cause of a lot of much weakness in society, it also has problems theoretically. the polarities of any single being can only be recognized fully in conjunction to their opposite. the simplest example perhaps being that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of self, or the true will is discovered and the best poss

INVOCATION OF THE ADVERSARY

which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i

IRISH WITCHCRAFT AND DEMONOLOGY

inserting these, we have at least erred in the respectable company of sir walter scott, c. k. sharpe, and other writers of note. we have included them, partly because they afford interesting reading, and are culled from sources with which p. 6 the average reader is unacquainted, but principally because they reflect as in a mirror the temper of the age, and show the degree to which every class of society was permeated with the belief in the grosser forms of the supernatural, and the blind readiness with which it accepted what would at the present day be tossed aside as unworthy of even a cursory examination. this is forcibly brought out in the instance of a lawsuit being undertaken at the instigation of a ghost--a quaint item of legal lore. the judge who adjudicated, or the jury and lawyer

mmunity at large; in this no doubt the effect of the "evil eye" or of the satirical verses of bards, would be equally classed with witchcraft proper. from various hints and incidental notices, such as in the account of the bewitching of sir george pollock, or in law's statement relative to the case of mr. moor, as well as from a consideration of the prevalence of the belief amongst all classes of society, it may p. 18 be inferred that far more cases of witchcraft occurred in ireland during the sixteenth and seventeenth centuries than one imagines, though in comparison with other countries their numbers would be but small. future students of old documents may be able to bear out this statement, and to supply information at present unavailable. to deal with the subject of witchcraft in gener

year were put to death for the space of twenty- five years. 1 the total number of persons executed in various ways for this crime has, according to the encyclop dia britannica, been variously estimated at from one hundred thousand to several millions; if the latter figure be too high undoubtedly the former is far too low. in the persecution of those who practised magical arts no rank or class in society was spared; the noble equally with the peasant was liable to torture and death. this was especially true of the earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the mast

nd. 19:1 notestein, 10. op. cit. 21:1 fran ais, l' glise et la sorcellerie. 22:1 fran ais, op. cit. chapter ii a.d. 1324 dame alice kyteler, the sorceress of kilkenny the history of the proceedings against dame alice kyteler and her confederates on account of their dealings in unhallowed arts is to be found in a ms. in the british museum, and has been edited amongst the publications of the camden society by thomas wright, who considers it to be a contemporary narrative. good modern accounts of it are given in the same learned antiquary's "narratives of witchcraft and sorcery" in transactions of the ossory arch ological society, vol. i, and in the rev. dr. carrigan's history of the diocese of ossory, vol. i. dame alice kyteler (such apparently being her maiden name, the facile princeps of i

w us that the burning of that unfortunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to others milder p. 40 forms of punishment were meted out, no doubt in proportion to their guilt. he says "with regard to the other heretics and sorcerers who belonged to the pestilential society of robin, son of art, the order of law being pre, served, some of them were publicly burnt to death; others, confessing their crimes in the presence of all the people, in an upper garment, are marked back and front with a cross after they had abjured their heresy, as is the custom; others were solemnly whipped through the town and the market-place; others were banished from the city and di

ISIS UNVEILED

as once admitted a truth, and then in the blindness of self-conceit denied it, to return to its realization is a step forward and not baokward" since the day when modern science gave what may be considered the death-blow to dogmatic theology by assuming the ground that religion was full of mystery, and mystery is unscientific, the mental state of the educated class has presented a curious aspect. society seems from that time to have been ever balancing itself upon one leg on an unseen tight-rope stretched from our visible universe into the invisible one; un- certain whether the end hooked on faith in the latter mi^t not suddenly break and hurl it into final amiihilation. the great body of nominal christians may be divided into three unequal portions: materialists, spiritualists, and christ

his religious views to their simplest expression. but when a buddhist has been enticed into exchanging his shoe dagooq for the slipper of the vatican, or the eight hairs from the head c^ gautama and buddha's tooth, which work miracles, for the locks^ a christian saint, and a tooth of jesus, which work far less clever miracles, he has no cause to boast of his choice. in his address to the uteraty society of java, sir t. s. raffles is said to have narrated the fol- lowing characteristic anecdote "on visiting the great temple on the hills of nagasaki, the english commissioner was received with marked regard and respect by the venerable patriarch of the northern provinces, a man eighty years of age, who entertained him most sumptuously. on showing him round the courts of the temple, one of th

alled magia jesu ckruh, whidi was attributed to jesus* himself. in the clementine recognituuu the charge is [recognised as having been] brought against jesus that he did not perform his miracles as a jewish prophet, but as a magician, i. e, an initiate of the 'heathen' temples" it was usual then, as it is now, among the intolerant clergy of^ posing religions, as well as among the lower classes of society, and even among those patricians who, for various reasons had been excluded from any participation of the mysteries, to accuse sometimes the hi^est 324. we bdieve uut it wu the saddncm uid not the phmrihwa who crwnfied jesua. they wa zadokite* partisuu irf the house of zmdok, or the smcerdotal family. in the aett the spoatlea were ud to be penecuted by the skdduceei. but nevo' by the kmiae

tism, martin lutho, was the worst man in europe. the advent of the reformation was the signal tor civil war, and from that time to this the world has been in a restless state, uneaay in regard to governments, and every day becoming more skeptical. the ultimate tea- dency of protestantism is dearly nothing less than the destruction of all reape ct fm the bible, and the disruption of government and society" very plain talk this. tbe proteatants nught eftsily return the compliment. digitizecoy google traditions about jesus 201 official complunts of the synagog abundant evideace of the persecutiod <3t the initiates. the talmud also corroborates it. the jewish version of the birth of jesus is recorded in the sepher toudoth yaku in the following words "maiy having become the mother of a son, dom

nd that the jewish system, as well as that of jesus, came from the realm of darkness! who knows better than they? where can more competent living witnesses be found? christian not have been ossocikted, in the character of a redeemer, with that universally known and archaic emblem. id noticing this admission of dr. lundy, mr. charlea sotleran remarked, in a lecture before the american philolof^csl society, that both legends and archaeological remains unite in proving beyond (jueation "tliat ireland, like every other nation, once listened to the propagandists of siddhirtha-buddha" 744 "the rdigidn of multiplied baptimu, the scion of the still existent sect named the 'chriatiaus of st. john' or mendaeans, whom the arabs call d-mogianiah, the baptists. the aramaean verb leba, origin of the nam

JASMUHEEN THE FOOD OF GODS

d of pure unconditional love that allows life to exist in all realms, in all forms. one of the more unconventional modern day sources of nourishment. and the one on which this book is based. is divine mother love. known also as the madonna frequency, divine mother love has been projecting itself through the fields of earth through eons of time and long before we became a predominantly patriarchal society. i do not wish to get into a feminist type discussion except to say that tapping into the goddess energy brings amazing levels of deep soul nourishment to our lives. i would also like to add divine nutrition: the madonna frequency& the food of gods with jasmuheen 78 that one of the major reasons for the high levels of global emotional, mental and spiritual anorexia today is due to the imba

a near death experience, or after undergoing strenuous training and initiations. many shaman move between the dimensions of the higher and lower worlds performing tasks such as escorting the souls of loved ones through the lower realms, to consulting with, and receiving prophetic visions by the great light beings in the higher realms. a shaman often lives at the edge of reality and at the edge of society itself. few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans as they act as bridges between the worlds. question 10: the idea of solar feeding or surya-yoga is all well and good but what about when we live in places where there is minimal sun and also maximum pollution that scree

madonna frequency& the food of gods with jasmuheen 103 reassess what we term true nourishment, as for the first time in our history we have the extreme of approximately 1.2 billion people suffering malnutrition from lack of physical nourishment and 1.2 billion people suffering from obesity related problems due to incorrect physical nourishment and addictions to fast foods served to placate a fast society. for many people eating and the pleasure food brings is an emotional addiction in an attempt to satisfy a deeper hunger. at this time in our evolution we are being intuitively guided to encourage pleasures that promote and sustain physical, emotional, mental and spiritual fitness in all. question 13: as a leading proponent in the world for the divine nutrition paradigm, and as someone who

am continually inspired by the awesome healing power of spiritual fasting as a self-healing tool. spiritual fasting cleans the body-mind and feeds the spirit, allowing our physical bodies to better extract the divine cosmic energy from our normal biochemical energy sources. the end result is the enhancement on all levels of bodily energy, including the spiritualizing kundalini force. today in our society, when everyone is so attached to food as a way to palliate the ego, and to suppress our real feelings, the idea of fasting can create a little trepidation. most people do not realize how easy it is to do a fast. on our standard one-week group juice fast almost everyone is amazed at how easy it is. the appetite fades after the first few days, allowing one s emotional and physical attachment

ivine one within us permission to create perfect physical, emotional and mental and spiritual health within our being and the perfect balance command gives it permission to bring us into perfect balance on all levels of our being through all lives. the perfect weight program stabilizes our weight when we are not taking physical food nourishment and the perfect image command allows us to let go of society/media conditioning re our image. also remember that we are surrounded by an intelligent universe that. sees us as gods in form and. constantly reads our personal biofield to see what our dominant thoughts and programs are and then delivers this to us. so if our constant self talk is a mantra like i am healthy, i am happy, i am peaceful, and i am prosperous then whether or not this is true

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ry learned octavo, entitled, apologia compendiara fraternitatis de rosea cruce &c, and abounds in knowledge. it is an exceedingly rare work, but there is a copy in the british museum. all this long period was marked by considerable speculation regarding these rosicrucians. pope s rape of the lock is founded upon some of their fanciful cabalistic ideas. the spectator contains notices of the mystic society; and, to prove the public curiouity concerning the rosicrucians, and a strange incident, the particulars of which we are going to supply from the best sources now for the first time, we may state that there is included, in one number of addison s elegant series of papers called the spectator, a resumption of a notice, and some after-comment, upon the supposed discovery of a burial-place in

red in his own body, waning in age, the accumulated rejuvenescence of many young people: the individual owners of which new fresh life suffered and were consumed in proportion to the extent in which he preyed vitally upon them, and some of them were exhausted by this enchanter, and died. this was because their fresh young vitality had been unconsciously drawn out of them in his baneful, devouring society, which was unsuspected because it afforded a glamour delightful. now this seems absurd; but it is not so absurd as we suppose when considered sympathetically. t 20 the rosicrucians. sacred history affords considerable authority to this kind of opinion. we all are acquainted with the history of king david, to whom, when' he grew old and stricken in years, abishag, the shunammite, was brough

ldi to his private house, whereat for he was a widower signor gualdi first met the nobleman s daughter, a very beautiful young maiden of eighteen, of much grace and intelligence, and of great accomplishments. the nobleman s daughter was just introduced at her father s house from a convent, or pension, where she had been educated by the nuns. this young lady, in short, from constantly being in his society, and listening to his interesting narratives, gradually fell in love with the mysterious stranger, much for the reasons of desdemona; though signor gualdi was no swarthy moor, but only a well-educated gentleman a thinker rather than the desirer to be a doer. at times, indeed, his countenance seemed to grow splendid and magical in expression; and he boasted certainly wondrous discourse; and

ory in poverty, and declare that it is the state ordered for them; and this though they boast the illuminated. 25 universal riches. they decline all human affections, or submit to them as advisable escapes only appearance of loving obligations, which are assumed for convenient acceptance, or for passing in a world which is composed of them, or of their supposal. they mingle most gracefully in the society of women, with hearts wholly incapable of softness in this direction; while they criticise them with pity or contempt in their own minds as altogether another order of beings from men. they are most simple and deferential in their exterior; and yet the self-value which fills their hearts ceases its self-glorying expansion only with the boundless skies. up to a certain point, they are the s

e until life, through the supernatural impulse, rose above its original condemned level base and relegate. we of the secret knowledge do wrap ourselves in mystery, to avoid the objurgation and importunity or violence of those who conceive that we cannot be philosophers unless we put our knowledge to some ordinary worldly use. there is scarcely one who thinks about us who does not believe that our society has no existence; because, as he truly declares, he never met any of us. and he concludes that there is no such brotherhood because, in his vanity, we seek not him to be our fellow. we do not come, as he assuredly expects, to that conspicuous stage upon which, like himself, as he desires the gaze of the vulgar, every fool may enter: winning wonder, if the.man's appetite be that empty way;

JESSUP MK THE CASE FOR THE UFO

t who never used the title in correspondence, nor on the covers or title pages of his four books. very likely jessup was never actually awarded the degree. apparently, his thesis consisted of a report on his research program which (again according to the book jacket) resulted in several thousand discoveries of physical double-stars which are now catalogued in the memoirs of the royal astronomical society of london. the short biography also lists other important research activities by jessup. it indicates that he was assigned by the united state department of agriculture to study the sources of crude rubber in the headwaters of the amazon, though no date is given. he made archeological studies of the maya in the jungles of central america for the carnegie institute of washington. without id

e cause of the previous ascent, seems to partake so much of the marvelous as almost entirely to exclude the operation of known and natural agents. yet a body of evidence is here brought to prove that such events have actually taken place, and we ought not to withhold from it a proper degree of attention" that was one hundred and fifty-nine years ago! it is a part of a paper read to a very learned society. these were intelligent and erudite men. they had to overcome their own prejudices, and those of even more bigoted people. they had to undergo a change of concept and to accept a less egocentric or geocentric, viewpoint. they had to attain an increased degree of objectivity. and they had to do it innately, spontaneously, on the basis of accumulating evidence which ran contrary to their eve

rked quartz is something else again! as i said; it has its uses. there is the instance of a man, his wife, and his three daughters, of casterton, westmoreland, who were looking at their lawn during a thunderstorm when they saw a stone fall from the sky, kill a sheep, and bury itself in the ground. they dug. they found a stone ball. the object was exhibited at a meeting of the royal meteorological society and is described in its journal as a sandstone ball and it is described as a sandstone by mr. symons. there is a suggestion of symmetry and structure in this object, and it had an external shell separated from a loose nucleus. science maintains that it is impossible for quartz to come from any place other than earth. i offer that quartz not only can, but has come from elsewhere. there are

? the bulletin also said that about two months before flesh and blood had fallen from the sky in santa clara county, california. these falls of flesh and blood coincide, temporally, with a vast fall of dead birds in baton rouge, louisiana. 62 again we have a familiar pattern: segregation, isolation, clear sky "about two acres of ground" there is an interesting item from the journal of the asiatic society of bengal, 1847. on march 16, 1846, at about the time of the fall of edible substance in asia minor, an olive-gray powder fell at shanghai. under the microscope it was seen to be an aggregation of hairs of two kinds: black ones, and rather thick white ones. they were supposed to be animal fibers, but, when burned, they gave out "the common ammoniacal smell and smoke of burnt hair or feathe

coins which have been found in unexplained places, and where the cross found in an ancient grave in georgia. the inscription is undecipherable. the horse s head is crudely scratched by an unskilled hand at a later date than the original. was it dropped by a ufo? 71 burial at very early dates is indicated. a coin described by donelly is fully discussed in proceedings of the american philosophical society, and was brought up from a depth of one hundred and twenty feet, with the borings of a well in illinois. the crosses reported in the smithsonian institute reports, 1881 are puzzling. looked at in a mirror, some of the inscription resembles roman numerals, but is not quite intelligible. their appearance is certainly not indicative of anything within everyday experience. they may have been d

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

nations of the letters from chapter 4. the notes and additions are more helpful than intrusive, and where he is unsure, edersheim nobly places a question mark next to his variant renderings. westcott, william wynn. sepher yetzirah. the book of formation and the thirty-two paths of wisdom, translated from the hebrew. bath: robert h. fryar, 1887; 2nd revised edition: london: theosophical publishing society, 1893; 3rd edition: london: j. m. watkins, 1911; reprinted new york: samuel weiser, 1975; reprinted san diego: wizards bookshelf, 1990 (this edition adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectan

intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme. he consulted a number of other versions of sy, two of which have been discussed above: westcott and stenring. hall relied heavily o

scribes sy and its historical background. he gives a synopsis of its contents with mention of some general interpretations of the book. he then discusses the problems of dating sy, concluding that it is from the 3rd to 6th century. he enumerates the commentaries on sy and concludes with a summary of the printed editions and translations of the text. origins of the kabbalah. the jewish publication society/ princeton university press, 1987. the english edition is an expansion of the hebrew work, reshith ha-qabbalah (jerusalem: 1948, more than double its size; it was updated to include additional research (of scholem s) since 1962 (when a revised version was published in german: ursprung und anfange der kabbala, berlin: walter de gruyter& co) drawn from scholem s own special interleaved volum

4 another writing of saadia s has been translated a couple of times: rosenblatt, alexander (trans. the book of opinions and beliefs [yale judaica series, volume 1. new haven: yale university press, 1948. altmann, alexander (trans. saadya gaon: the book of doctrines and beliefs. oxford: oxford university press, 1946 [this was reprinted in three jewish philosophers (philadelphia: jewish publication society of america, 1960] saadia s commentary on sy is referred to frequently in israel efros fine outline, the philosophy of saadia gaon, in studies in medieval jewish philosophy (new york: columbia university press, 1974. see also e. j. revell, the nature of resh in tiberian hebrew, in ajs review, volume 6 (edited by frank talmage; cambridge: association of jewish studies, 1981. judah halevi inc

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

l shalom goldberg analyzes key passages from r. isaac the blind fs commentary on sefer yezirah as well as from the works of r. isaac fs nephew, r. asher ben david, and r. azriel of gerona (see below. further reference. zinberg, israel. a history of jewish literature, volume iii: the struggle of mysticism and tradition against philosophical rationalism (philadelphia: 20081 5 the jewish publication society of america, 1973: chapter one, gthe mystics of provence. h. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and moses de leon on menstruation, h ajs review, vol. 28, no. 2 (cambridge: association for jewish studies, 2004. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. pr

eview, vol. 28, no. 2 (cambridge: association for jewish studies, 2004. pachter, mordechai. gthe root of faith is the root of heresy h= part ii of pachter fs roots of faith and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. schechter, solomon. gnachmanides, h in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpreters, h= chapter three) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of

philosophy and kabbalah #24 (ramat-gan: bal-ilan university, winter 1990. weisblum, moshe pinchas. the hermeneutics of medieval jewish thought: understanding the linguistic codes of rashi and nahmanides. lewiston. queenston. lampeter: the edwin mellen press, 2007. zinberg, israel. gnahmanides and his followers, h in (idem) a history of jewish literature, vol. iii (philadelphia: jewish publication society, 1973. 4. r. jacob ben sheshet. ek pp. 109-50. dauber, jonathan victor. standing on the heads of philosophers (noted above, page 2. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed 20081 8 knowledge: the kabb

f particular use in the present context are the following: on philo. borgen, peder. gheavenly ascent in philo: an examination of selected passages, h in the pseudepigrapha and early biblical interpretation, edited by j. charlesworth and c. evans (sheffield: sheffield academic press, 1993. lewy, hans (ed. gphilo: selections, h in three jewish philosophers (new york/philadelphia: jewish publication society/meridian books, 1960. niehoff, maren r. gwhat is in a name? philo fs mystical philosophy of language, h in jewish studies quarterly, vol. 2, no. 3 (tubingen: j. c. b. mohr [paul siebeck, 1995. werblowsky, r.j. zwi. gphilo and the zohar h parts 1 and 2, in journals of jewish studies, vols. x and xi (1959 and 1960. winston, david. gwas philo a mystic? h in studies in jewish mysticism (1982

celestial retinue f; chapter ix. ghe who spoke and the world came into being h; and pp. 578-80. chernus, ira. mysticism in rabbinic judaism. berlin: walter de gruyter, 1982. chernus presents a series of essays on the relationship between merkabah mysticism and rabbinic midrashim. halperin, david. the merkabah in rabbinic literature [american oriental series, vol. 62. new haven: american oriental society, 1980. the faces of the chariot [texte und studien zum antiken judentum, 16. tubingen: j. c. b. mohr (paul siebeck) 1988. patai. raphael. gates to the old city: a book of jewish legends. new york: avon books, 1980: the midrash sections* three other works on the qumran materials are of great interest in the present context, especially the third. boccaccini, gabriele. beyond the essene hypot

LAITMAN M BASIC CONCEPTS IN KABBALAH

nd delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehensive rule of all the spiritual laws. as we know, the term comprehensive points to the sum of its constituents. therefore, when rabbi akiva speaks about love for our neighbor (one of many spiritual laws, about our duties with regard to society and even to the creator as the comprehensive law, he implies that all the other laws are mere constituents of this rule. however, when we try to find an explanation for this, we are met with an even more unusual statement by the sage, hillel. when his disciple asked him to teach him the entire wisdom of kabbalah while standing on one foot, hillel replied: anything that you hate, do not do

asks him what else he can do for him. the poor man's reply is: i wish only one thing: to receive everything you are giving me out of mercy, as a reward for my own labor. you can fulfill all my desires except this one! we see how the giver is unable to rid the receiver of shame. on the contrary, the more favors the poor man receives, the greater his shame. the universe, our small planet, and human society (our workplace) were created to save us from this feeling. our work is to return to the creator with corrected desires and to receive a wellearned reward, the enormous delight of eternity, perfection, and merging with the creator. but why do we feel embarrassed and ashamed when receiving something from another? scientists know the law of cause and effect. it states that every consequence i

ent so much that we move only with the purpose of achieving rest. this is because the root (creator) from which we all originated is absolutely motionless. hence, any motion is opposite to our nature. we are born and we grow as absolute egoists, caring only for ourselves. being egoists is what makes us opposite from the creator, who vitalizes all nature. however, as we fall under the influence of society, we begin to understand the need for mutual aid, though its measure and direction depend on the society s level of development. by creating our ill will (evil inclination) and by giving us kabbalah as a counterbalance, the creator enabled us to eliminate the manifestation of egoism and attain delight without shame. there are two kinds of laws in kabbalah those with regard to other people a

merely subsidiary laws, including those pertaining to our relations with the creator. in fact, one cannot merge with him prior to attaining love for others. hence, the ancient sage pointed to love thy neighbor as the safest and quickest means to master kabbalah. now imagine a nation with a population of millions in which every member lovingly and unreservedly aspired to help every other member of society and satisfied their every need. clearly, not a single person of that society would need to worry about him or herself or fear the future. indeed, millions of loving people would constantly stand guard over their interests and take care of them. however, since the nation would depend on its members, a breach in the obligation would create a vacuum in society because someone would remain wit

ould need to worry about him or herself or fear the future. indeed, millions of loving people would constantly stand guard over their interests and take care of them. however, since the nation would depend on its members, a breach in the obligation would create a vacuum in society because someone would remain without help. the bigger the number of violators, the more the rule that every member of society is obliged to observe would be breached. all are responsible for one another, both for observing the laws and for violating them. another ancient sage, elazar, the son of rashbi (rabbi shimon bar-yochai, the author of the zohar, has an even greater surprise for us. he says that not only every nation, but all of humanity, every living being, is responsible for each other. elazar states that

LAITMAN M FROM CHAOS TO HARMONY

rior to others. thus, man s egoism breaches nature s balance. the desire to receive pleasure evolved in us over time, following the growth of human desires. its first manifestation was in simple desires, such as wanting to eat, to reproduce, and to experience family. the appearance of more advanced desires, such as craving wealth, honor, sovereignty, and knowledge, prompted the evolution of human society and its social structures: education, culture, science, and technology. humanity marched proudly forward, believing that progress and economic growth would satisfy us and make us happier. alas, today we are beginning to realize that this protracted evolution has reached a standstill. the reason for this is that our desire to receive pleasure cannot remain satisfied for long. we ve all, at

sts, and we cannot go directly against our ego, as it is our nature. so the trick is to find a method that can make each of us foreword 21 egoistically want to change our attitude to others, to bond to one another as parts of a single body. it is not by chance that nature created us as social beings. if we look deep into our behavior, we will find that every action we take is intended to bring us society s appreciation. this is what sustains us, and its absence or, worse, the denunciation of society, causes us the greatest suffering. being shamed is the most terrible thing a person can experience. this is why we tend to abide by the values that society places before us. thus, if we succeed in changing the values of the environment we live in, bringing altruistic values such as caring for o

auses us the greatest suffering. being shamed is the most terrible thing a person can experience. this is why we tend to abide by the values that society places before us. thus, if we succeed in changing the values of the environment we live in, bringing altruistic values such as caring for others, sharing, and bonding to the top of the ladder, we can then change our attitudes toward others. when society values a person solely by his or her devotion to society, we will all necessarily strive to think and to act in favor of society. if we eliminate the awards we give for individual excellence, and appreciate people only for their concern for society, if children judge their parents by these standards, if friends, relatives, and colleagues examine us only according to how well we relate to o

ciety, we will all necessarily strive to think and to act in favor of society. if we eliminate the awards we give for individual excellence, and appreciate people only for their concern for society, if children judge their parents by these standards, if friends, relatives, and colleagues examine us only according to how well we relate to others, we will all want to do good to others so we can win society s appreciation. thus, we will gradually come to feel that expressing altruism, or unselfishness, toward others is a special and sublime value in and of itself, regardless of the social recognition it grants. in doing so, we will find that this attitude is actually a source of perfect and unbounded pleasure. 22 from chaos to harmony even though today s society is egoistic, it is quite prepa

in our homes and at school, we teach our children to be compassionate, kind, friendly. we want our children to be nice to others, and we feel that such an attitude toward others is the proper way, and that it protects those who follow it. hardly anyone would declare opposition to these values. additionally, thanks to the progress in communication, today we can transmit new messages and values to society very quickly throughout the world. this is a crucial factor in increasing the awareness of humankind s escalating crisis and the need for a comprehensive resolution. although our current problems may be prompting us to change, there is more to it than that. when we build a correct attitude toward society, we are gradually admitted into a whole new level of existence, superior to anything w

LAITMAN M KABBALAH REVEALED

ss leaders can recognize the groundswell of change and respond with goods and services that meet the shift in demand. introduction 15 global news and entertainment media might explore fresh perspectives and emerging social and cultural innovations, and a new vision of self and nature will emerge on the internet, on television, and in communication networks of enterprises and communities. in civil society, a culture of alternative living and responsible values will lend support to policies of social and ecological sustainability. measures will be taken to protect the environment, create effective food and resource distribution systems, develop and use sustainable energy, transport, and agricultural technologies. in this positive outlook, funds will be redirected from the military and defens

civilization should not be a monolithic culture where everyone follows the same ideas, and one person or nation dictates those ideas to everybody else. rather, it should be a diverse civilization whose elements join together to maintain and develop the whole system, the planetary civilization of humankind. 18 kabbalah revealed this diversity is the element of harmony, the element of peace. every society that has survived has possessed it. only western and westernized societies have forgotten it. in the process of creating technical and economic progress, they have fragmented the integrity, the oneness of the system. it is high time we restore it. as i learned through my acquaintance with dr. laitman s writings, kabbalah in its authentic form not only promotes the concept of oneness and th

creator. moreover, the suffering we see around us is not just our own. all other parts of nature also suffer from our wrongful actions. if every part of nature instinctively follows its law, and if only man does not, then man is the only corrupted element in nature. simply put, when we correct ourselves from egoism to altruism, everything else will be corrected, as well xecology, famine, war, and society at large. enhanced perception there is a special bonus to altruism. it may seem as if the only change will be putting others before ourselves, but there are actually far greater benefits. when we begin to kabbalah: then and now 35 think of others, we become integrated with them, and they with us. think of it this way: there are about 6.5 billion people in the world today. what if, instead

y our needs. but satisfaction requires effort. actually, we are so pleasure-driven that, according to kabbalist yehuda ashlag, one can- the first level of desire relates to physical desires such as food, sex, family, and home. these are the most elementary desires, shared by all living creatures. unlike the first level of desires, all other levels are uniquely human and stem from being in a human society. the second level is the desire for wealth; the third is the desire for honor, fame and domination, and the fourth level is the desire for knowledge. the greatest wish of all 45 not perform even the slightest movement without motivation k without somehow benefiting oneself. moreover, when, for example, one moves one s hand from the chair to the table it is because one thinks that by puttin

can receive with the intention to please the creator. the light received within the kli is called inner light, and the light that remains outside is called surrounding light. at the end of the correction process, the kli will receive all of the creator s light and unite with him. this is the purpose of creation. when we reach that state, we will feel it both as individuals and as a single, united society, because in truth, the complete kli is not made of one person s desires, but of the desires of the whole of humanity. and when we complete this last correction, we will become identical to the creator, phase four will be fulfilled, and creation will be completed from our perspective just as it is completed from his. figure 3: the masach is the line that separates between the light that the

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ribe the supernatural to us. such a person is known as a kabbalist a person of our world, created with the same qualities as each of us, but also endowed with other qualities from above that permit this person to describe to us what goes on in the other worlds. perceiving the creator- 23- this is why the creator has allowed certain kabbalists to reveal their knowledge to vast numbers of people in society, in order to help others communicate with him. in a language we can understand, kabbalists explain that the structure and function of reason in the spiritual, heavenly worlds are based on laws that are different from and opposite in nature to our own laws. faith above reason there is no boundary separating our world from the heavenly, spiritual world. but because the spiritual world is, ac

f the day, under no circumstances should we allow ourselves to imagine that what we have achieved is the result of our own efforts. we must realize that even if we stayed in bed all day, we would still arrive at the same result, because that result has been predetermined by the creator. the dining table- 57- therefore, one who wishes to live a life of truth must, on the one hand, obey the laws of society and of nature just like everyone else, but on the other hand, must also believe in the creator s absolute rule over the world. all of our deeds can be divided into good, neutral or evil. our task is to elevate our neutral deeds to the level of good ones. we can accomplish this by being aware that, even as we are performing the deeds, ultimately, the will of the creator shall rule. for exam

herefore, when it is said that the upper light is in a state of absolute rest, this means that the will of the creator to benefit us is unwavering and constant. we exist in the sea of light. but that point in us which we call our "i" is encased in a shell of egoism. in this state, we are incapable of enjoying the light and are merely floating. false pleasures the pleasures of our world as seen by society can be divided into several types: status symbols (wealth, fame, natural (family, criminal (pleasures experienced at the expense of others lives, illegal (pleasures experienced at the expense of others property, amorous (romantic pleasures, and more. all of these are understood by society, even though some of them are condemned and punished. but there is a certain type of pleasure, unaccep

d into several types: status symbols (wealth, fame, natural (family, criminal (pleasures experienced at the expense of others lives, illegal (pleasures experienced at the expense of others property, amorous (romantic pleasures, and more. all of these are understood by society, even though some of them are condemned and punished. but there is a certain type of pleasure, unacceptable in any type of society, that always evokes protest. it causes enormous funds to be spent on attempts to combat it, even though the damage it causes society is, perhaps, the least significant. for example, drug addicts are, as a rule, unpretentious people who are deeply absorbed in their inner sensations. why, then, do we not allow our fellow human beings to engage in pleasures that pose only a small threat to so

are shaken by grief. it is odd that we do not turn away from the creator during the hard times, since it was he who sent us our suffering. drugs are a source of false pleasure and are therefore prohibited. those who fall under the influence of drugs are under an illusion of pleasure that bars them from finding the path to true spiritual pleasure. for this reason, drugs are subconsciously seen by society as the most dangerous addiction, although they present no immediate hazard to other people- 86- attaining the worlds beyond 9 a plea for help the only thing that the creator created in us is our egoism. if we can nullify the effects of our egoism, then we will once again perceive only the creator, and the egoistic element will no longer exist. when working on ourselves, we should try to cu

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the force behind human evolution throughout our history. the desire for pleasure evolves through several stages. in the first stage, it manifests in the need for sustenance, such as food, reproduction, and family. in the second stage, the desire for wealth arises, and in the third, there is a craving for honor, power, and fame. development of these three stages had lead to major changes in human society it became a diversified, multiclass society. the fourth stage signifies our yearning for learning, knowledge and wisdom. this expresses itself in the development of science, educational systems, and culture. this stage has become associated with the renaissance and the scientific revolution, and is still predominant today. the desire for knowledge and erudition requires that we understand

sses a unique part of the whole. if even one part of the general soul is absent, the structure will be incomplete and we will not reach the purpose of creation. hence, we must cherish the personal part of each and every person. we must allow everyone to evolve in a way suitable for them to flourish. kabbalah distinguishes between a proper social life and personal, individual evolution. to sustain society, everyone must certainly adhere to the rules it has set. but when it comes to personal growth, the uniqueness of every person must be fervently guarded. kabbalah explains in great detail how personal growth and adherence to society s rules should be intermingled, and specifies how to build a correct society that allows for all of its members to evolve in their own unique way. kabbalah stri

ually, one is led to an appropriate environment, according to the measure of the will to receive. this is a natural process that p i c t u r i n g r e a l i t y 151 happens as a result of the law of equivalence of form, by which one is situated in the spiritual system according to one s desire to partake of it. this environment comprises three elements: a kabbalist guide, kabbalistic texts, and a society of people with a similar desire. from this point on, one s evolution depends on one s desire to utilize this environment correctly, i.e. to enhance the desire for spirituality. when, and only when, the desire for spirituality grows to the required intensity to create another sensory system, the picture of the spiritual world will be created in that person. this is the only purpose for whic

y, physiology, ecology, or any other science, we research not the outside world, but our inner world, our inner vessels. modern science is discovering that traditional research has exhausted itself. all that is needed now is to see that the entire world is actually within us. a n e w s c i e n c e the realities we cannot see today, illiteracy of the affect of thoughts, inability to get along with society and with the environment, are all consequences of the erroneous premise that the world exists outside of us. this is why we are unable to formulate clear, sustainable rules that provide secure and safe sustenance. we must understand that we judge everything from within; if researchers agree to that, it will mark the beginning of the new science. pa r t i v: r e a l i z i n g t h e s p i r

are other rules whose effects we do not know. at times we feel certain phenomena, but we cannot clearly identify their origins. either way, our experiences demonstrate that if we knew all the rules that affect the world, we might be happy and successful. some rules we learn from experience, some rules of behavior children pick up from their parents, their friends, the environment, and the general society. the rules we learn by education are not innately known to us. it is not clear that this is how they actually exist in the world, but our educators persuade us in various ways that it is so, and that this is a path worth treading. if children could see for themselves that something was wrong, they would not do it. if one does not understand personally that it is bad to be cruel and evil to

LAITMAN M THE KABBALAH EXPERIENCE

ong to the path of pain. such actions put us on a dead-end street from which we must turn back and search for another way. they only extend the correction process. q: so where is the way out? a: we have to keep thinking about our contact with the creator. all our problems in this world indicate that we do not have contact with him. it is the same problem everywhere v in individuals, in groups, in society and in the whole of mankind. t o d e m a n d f r o m t h e c r e at o r q: if even we, who study in a group, keep forgetting about the creator, how can ordinary people remember him? a: the contact does exist. if ordinary people are unable to reach that conclusion, neither will we, as we are all connected. everything that t h e t h o u g h t o f c r e a t i o n 45 happens in the general pub

tudy and progress, you will begin to affect the spiritual world voluntarily, consciously, in order to build a better future for yourself. that means that the study of kabbalah can be done on several levels, depending on the person himself. just as in our world, some people live and act passively, doing only one thing throughout their lives, others take initiative and change their lives, influence society, and have an impact on the whole world. the same pyramid exists in our influence on the spiritual world, and, in fact, on the entire reality. 54 c h a p t e r 2. t h e w i s d o m o f k a b b a l a h k a b b a l a h a s a s c i e n c e q: why is kabbalah considered a science? a: science examines the world with the tools that we have made. the way these tools work is based on our five sense

ur studies. we cannot know what should appear in us the next minute. it will always be something new and unfamiliar, so how can we know about it in advance? how can we anticipate it? new means something from a higher degree than my current one. therefore a screen cannot be cultivated intentionally. your lack of joy from your environment is a temporary state. keep studying and your alienation from society will soon be replaced by the opposite situation: you ll feel that there are more pleasures around you than you ever felt before. then, you ll discover within you a greater will to receive than before, and it will happen in order to give you something to correct. my advice to you is to read a lot, and only the material that i suggest you read, those parts that your heart desires. divide the

s expressed in personal interferences t h e d e s i r e f o r p l e a s u r e: d i s c o v e r y a n d c o r r e c t i o n 227 in the aim toward the creator, not as ambitions to become a leader, for example. it is simply that, out of the awakening yearning for the creator, each person wants to contribute more to the group. rav yehuda ashlag writes that the group must form the basis for the future society. today such societies can be established on a small scale and the creator rewards such a society with great help and personal care. o n e i s w h e r e o n e s t h o u g h t s a r e. q: i read in an article written by rav baruch ashlag that the only way to escape situations of spiritual decline and unawareness is to examine the current situation while still in a state of ascent, and unders

tor. but if the fetus has come to that state, a person feels a need to know the purpose of his life. without the answer to that question he simply cannot go on living. from this point forward, the advancement depends on man alone. some people develop their souls, meaning attain the sensation of the upper world, within a few lifetimes, and others must incarnate hundreds of times. it depends on the society that a person chooses for himself to develop in. t h e wo r l d o f t h e k a b b a l i s t q: while dressed in the physical body, does the soul exist only in our world? a: that is not necessarily the case. take, for example, the physical body of a kabbalist. in his emotions (his soul) he might be in the world of atzilut, but his physical body remains in our world, with all its maladies, d

LAITMAN M THE PATH OF KABBALAH

ling our own evil (which is the desired result. feeling our own evil would make it easier for us: just imagine studying for several months, each month feeling that you are becoming meaner and meaner. can you really call that sensation pleasant? not at all! however, this is the truth! if you keep feeling better about yourself, you are learning a lie, a pleasant one, but still a lie. on that basis, society can be divided to two opposing groups: homeowners and torah owners. homeowners are those who study torah and are content with the study. they feel that they accumulate merit for the world to come. this world already smiles at them and they are confident that they will be happy in the next life. the torah owners, however, are people who wish to do something with themselves. these two groups

o is to choose it. q: what do i do if i feel that a certain situation is being forced on me? a: there are clear rules with regard to that situation: if someone threatens you, you should react accordingly, but not in the christian way, meaning by turning the other cheek. never wait for the second hit. for as long as you are here in this world, you should behave according to the acceptable rules of society. those rules are a revelation of the creator in our world. there is no shame in matters that concern your basic livelihood. should we be dying and need a piece of bread to survive, we will feel no shame, neither in how the creator relates to us, nor in how we relate to the creator. we were created that way and it is not our fault that we must have our thousand calories a day. there is no s

will feel no shame, neither in how the creator relates to us, nor in how we relate to the creator. we were created that way and it is not our fault that we must have our thousand calories a day. there is no shame in what concerns the elementary livelihood. however, as with anything beyond the necessary, shame appears automatically. here is where one is compelled (willingly or unwillingly) to take society, family, and oneself into consideration. the highest spiritual degree is that of reciprocal love between man and the creator. but this can be attained only if a degree of fear precedes it. it is called the mitzva of fearing god. the last and highest mitzva t h e pa t h o f k a b b a l a h 56 that is built on top of the fear is that of the love of god. one cannot exist without the other. be

everyday lives. at the end of the process, our lives in this world should be subordinate to spiritual rules. this is the desire of the creator. the more we are able to leave our egos, the better are our chances of feeling spirituality and liberating ourselves from our corporeal bodies. the body is the root of our every problem. for example, the world of atzilut serves as a model for building our society in this world. by doing that, we immediately fall under the influence of spiritual forces that guard, protect, and lead us. the bounty that each of us receives corresponds to our ability to sense these forces in corrected vessels. the spiritual world and the corporeal world are parallel. spiritual light and power come down from above, but cannot clothe our world because there is a differen

of atzilut, then all the upper positive forces will be able to clothe each of its members and raise them respectively to a high spiritual degree. but building a spiritual frame of life demands serious preparation on our part. it is the best thing that one can do for oneself, for one s family, for the environment and for the entire world. the whole world will gradually feel better if even a small society lives by altruistic spiritual laws. we must aspire for that and the help will come from above. the creator created a soul with a desire for pleasure. the number of desires is 600,000. if we divide the soul by 600,000, each part will be called a human soul. the difference between each soul is in the quantity and quality of the desire. i am created in such a way that i aspire to a certain pl

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

rch. after that there is a gap in his list of incarnations, as to which at present we know nothing. we find him reborn in the year 1211, and in that life he was roger bacon, a franciscan friar, who was a reformer both of the theology and the science of his day. in 1375 came his birth as christian rosenkreutz. that also was an incarnation of considerable importance, for in it he founded the secret society of the rosicrucians. he seems some fifty years later, or a little more than that, to have used the body of hunyadi janos, an eminent hungarian soldier and leader. also we are told that about 1500 he had a life as the monk robertus, somewhere in middle europe. we know practically nothing about that, as to what he did or in what way he distinguished himself. 30. after that comes one of the g

ne line of masonic orthodoxy. a parallel tradition, coming originally from chaldean sources, has given rise to masonry as worked upon the continent of europe. and yet another line seems to have been brought back by the knights templars on their return from the crusades. 85. the whole subject of masonic history is one of exceeding interest; but, owing to the fact that masonry is after all a secret society, it is often almost impossible to trace the line of its descent by means of any documents which are now available, and consequently there is great confusion and contradiction among the various accounts. we have ourselves devoted a good deal of investigation and research to this matter, and i have published some of its results in the book just mentioned, glimpses of masonic history. 86. muc

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he historian, and dr. wilhelm begemann, who made the most minute and painstaking researches into the old charges of the operative craft. a vast amount of material which will be of permanent value to students of our craft has become available through the labours of the scholars of the authentic school. this school, however, has limitations which are the outcome of its very method of approach. in a society as secret as masonry there must be much that has never been written down, but only transmitted orally in the lodges, so that documents and records are but of partial value. the written records of speculative masonry hardly antedate the revival in 1717, while the earliest extant minutes of any operative lodge belong to the year 1598(*history of the lodge of edinburgh, by d. murray-lyon, p

was released from his confinement. after that he descended into the infernal regions, where he saw the sufferings of the wicked and the rewards of the good, and afterwards became an epopt or seer- one who could look upon the world from above, see it as a whole, and therefore understand it. among the followers of this bacchic form of the mysteries were the celebrated dionysian artificers, a secret society, bound by the most rigid pledges never to reveal their s and p w, and employing emblems adopted from the building trade. these wandering bands of workmen built temples all over syria and asia minor, just as the bands of freemasons afterwards built churches in europe. bro. ward writes of them: 406. they appear to have reached asia minor from the south-east, and, according to strabo, could b

of two streams of tradition into germany, one emanating from britain through the celtic monks, and another coming from italy through s. boniface. the craft guilds of germany developed independently of monastic influence, but according to gould it is probable that in the twelfth century the skilled masons of the monasteries amalgamated with the craft builders in the towns, and together formed the society afterwards known throughout germany as the steinmetzen(*concise history of freemasonry, r. f. gould, p. 17) 532. we know from the torgau ordinances of 1462 that the stonemasons venerated the four crowned martyrs as their patron saints, and the strasburg constitutions of 1459 contain a devout invocation of the names of the father, son, and holy ghost; of our gracious mother mary; and of her

of date 1665 is found, containing the following sentence, which looks like notes of an obligation, used probably in the chester lodge: 579. there is seu`all word and signes of a free mason to be revailed to yu wch as yu will anew: before god at the great and terrible day of iudgmt yu keep secret and not to revaile the same to any in the heares of any pson w but to the mrs and fellows of the said society of free masons so helpe me god, xt(*ibid, p. 115) 580. dr. robert plot in his natural history of staffordshire (chap. iii, published in 1686, refers to the admission of masons, which cheifly consists in the communication of certain secret signes, whereby they are known to one another all over the nation. he also speaks of a large parchment volum they have amongst them containing the histor

n and desaguliers, and a large and influential body of noblemen(*a. f. calvert. the grand lodge of england, cited in the builders, vol. x, p. 84) 594. at first very little seems to have been done, and it does not appear that the original founders of the grand lodge had the least idea of starting a world-movement; but with the advent of the duke of montague to the grand master s chair in 1721, the society rose into fame and success at one bound. 595. the first task was the compilation and digesting of the old gothic constitutions, which as we have seen had been handed down in the lodges from operative times; and this was done by anderson in 1721. the constitutions were printed in 1723, and a subsequent and somewhat altered edition in 1738, when the speculative system was firmly established

LETTER FROM A LUCIFEREAN

hat each could refuse a proposition, if we felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to the modern occultist, but one must remember that this was long before the advent of the so-called permissive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and had, as was custom, formed their own chapter; it being felt that oral transmission and mutation- in the l

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

ngless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people s temple as a satanic group that merely used the name of christianity to disguise its true diabolism as if to imply that no truly christian organization could do anything bad or evil. the problem with this analysis is that western society is long past the stage in its cultural history where satan and satanism can unambiguously be equated with evil. the difficulties inherent in russell s assertion become evident as soon as one entertains its corollary, namely that christ and christianity are by definition good.however positively we might regard christianity, few of us would be willing to characterize the influence of the chr

e with the formation of the church of satan. anton lavey, founder of the church, was indebted to a number of different sources for his synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon and its b

d commodities (e.g, role-playing games like dungeons and dragons) as diabolical. a major phenomenon that grew out of this attention in the late 1980s and the early 1990s was the satanic ritual abuse (sra) scare, sometimes referred to as the satanic panic. although not entirely responsible for this panic, the christian subculture played a key role in promoting the ritual abuse scare to the broader society. during this period, the reality of a vast, underground network of evil satanists abusing children and others was accepted by significant segments of the law enforcement community and by numerous therapists even police officers and analysts not otherwise inclined to accept traditional theology. less responsible members of the mass media, attracted by the sensationalism of these claims, avi

glamorous. this is partly because of satan s carnal associations, making certain portrayals of the demonic sexy. as early as the nineteenth century, advertisers deployed such images. thus in an 1880 french caf ad, parisians are invited to a party in hell. the poster s graphics showed an enthroned, smiling satan overlooking a grand dance by citizens who were obviously members of the upper crust of society. one early television commercial drew from the same association. this 1950s era ad for cosmetics shows a rather demure housewife transformed into a sexy demon after a couple of drops of perfume. she curls up with her husband (the 1950s was not ready for portrayals of unmarried seductiveness on tv, who is obviously highly responsive. the commercial ends by asserting that even the most quiet

llan, 1971. sykes, egerton. who s who: non-classical mythology. new york: oxford, 1993. wigoder, geoffrey. the encyclopedia of judaism. new york:macmillan, 1989. angel on my shoulder this 1946 film was first made as a comedy then remade for television in 1980. the central narrative is built around the timeworn theme of making a bargain with the devil. the plot involves freeing criminals to harass society. the remake was about the resurrection of a convict. other movies with the faust theme and comic foils are the devil and max devlin and damn yankees. the anticult movement one of the groups that weighed in on the satanic ritual abuse issue in its heyday was the so-called anticult movement (acm. when the acm first emerged as a coherent movement, its focus of concern was minority religious m

LIBER LXI

hich might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a history, and the use (for example) of the word<<spirit> implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words<<order< circle<society<<brotherhood> or any other to designate the body of initiates. 23. deliberately, therefore, did he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non- essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak

LIBER ALEPH

a. then, per contra, martin luther, being a giant of will, and also the eighth henry of england, as a mighty king, bent them to overturn the whole world that they might have satisfaction of their loves. and who shall follow them? for even now we find great churchmen, statesmen, princes, dramamakers, and many lesser men, overwhelmed utterly and ruined by the conflict between their passions and the society about them. wherein which party errs is no matter of moment for our thought; but the existence of the war is evidence of wrong done to nature. n liber aleph vel cxi 6# ultima thesis de amore (final thesis concerning love) herefore, o my son, be thou wary, not bowing before the false idols and ideals, yet not flaming forth in fury against them, unless that be thy will. but in this matter be

s, 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 that he will sacrifice all for initiation, correct him, as it is written .but whoso gives one particle of dust shall lose all in that hour. for it is conflict if he weigh one thing with another; and renunciation, being sorrowful, is not worthy of acceptance. but he must with joy unite all he is and hath, h

LIBER DCCCXI ENERGIZED ENTHUSIASM

e sex-excitement elevates the moral nature of the man by its close analogy with the highest ecstasy. it remains, however, always for him to make the final transmutation. unless he have the special secretion which i have postulated, the result will be commonplace. so consonant is this system with the nature of man that it is exactly parodied and profaned not only in the sailor's tavern, but in the society ball. here, for the lowest natures the result is drunkenness, disease and death; for the middle natures a gradual blunting of the finer feelings; for the higher, an exhilaration amounting at the best to the foundation of a life-long love. if these society grites h are properly performed, there should be no exhaustion. after a ball, one should feel the need of a long walk in the young morni

rarely lost it. it is true that genius in the ordinary sense of the word has nearly always showed itself in the young. perhaps we should regard such cases as nicholas herman as cases of acquired genius. now i am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. its rarity may be attributed to the crushing influence of a corrupted society. it is rare to meet a youth without high ideals, generous thoughts, a sense of holiness, of his own importance, which, being interpreted, is, of his own identity with god. three years in the world, and he is a bank clerk or even a government official. only 10 liber dcccxi those who intuitively understand from early boyhood that they must stand out, and who have the incredible courage and e

es the sexual form, and culminates, if allowed to do so, in shameless masturbation or indecent advances. but this is a natural corollary of the proposition that married englishwomen are usually unacquainted with sexual satisfaction. their desires are constantly stimulated by brutal and ignorant husbands, and never gratified. this fact again account for the amazing prevalence of sapphism in london society. energized enthusiasm 13 the hindus warn their pupils against the dangers of breathing exercises. indeed the slightest laxness in moral or physical tissues may cause the energy accumulated by the practice to discharge itself by involuntary emission. i have known this happen in my own experience. it is then of the utmost importance to realize that the relief of tension is to be found in wha

LIBER LXI VEL CAUSAE

e supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a liber lxi 6 history, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak i

LIBER LXVII THE SWORD OF SONG

31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with armthe sword of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley.s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (layout &c. based on the collected works printing) first hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e.v. re-proofed and corrected edition issued b

more affrayant than the mere cheap and nasty brimstone sheol which is a shibboleth for the dissenter, and with which all classes of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practical; under the second empire it ran mad. if these things are done in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the in

es. michelet. histoire de la templiers. migne, abb .uvres. montalembert. the monks of the west. morley, j. life of mr. gladstone. motley. history of the dutch republic. napier. history of the peninsular war. prescott. history of the conquest of mexico. prescott. history of the conquest of peru. renan. vie de j sus. robertson, e.w. historical essays. rosebery, ld. napoleon. shakespeare. histories. society for the propagation of religious truth. transactions, vols. i- dclxvi. stevenson, r. l. a footnote to history. thornton, ethelred, rev. history of the jesuits waite, a. e. the real history of the rosicrucians. wolseley, ld. marlborough. the above works and many others of less importance were carefully consulted by the author before passing these lines for the press. their substanital accur

tional, as exposing the sophistries of our official prosodists. 548. the heathen.68..the wicked shall be turned into hell, and all the nations that forget god. 580. satan and judas.69.at the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress .a miss corelli.who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70.dr

such steps we have advanced, by such we shall advance. the .horror of great darkness. which is scepticism must ever be broken by some heroic master-soul, intolerant of the cosmic agony. we then await his dawn. may i go one step further, and lift up my voice and prophesy? i would indicate the direction in which this darkness must break. evolutionists will remember that nature cannot rest. nor can society. still less the brain of man. audax omnia perpeti gens human ruit per vetitum nefas* we have destroyed the meaning of vetitum nefas and are in no fear of an imaginary cohort of ills and terrors. having perfected one weapon, reason, and found it destructive to all falsehood, we have been (some of us) a little apt to go out to fight with no other weapon .fitzjames.s blade was sword and shiel

LIBER LXXVIII

a matter, according as they face. the princesses shew opinions, thoughts, ideas, either in harmony with or opposed to, the subject. a description of the cards of the taro 51 a majority of wands. energy, opposition, quarrel, cups. pleasure, merriment, swords. trouble, sadness, sickness, death, pentacles. business, money, possessions, keys. strong forces beyond the querent fs control, court cards. society, meetings of many persons, aces. strength generally. aces are always strong cards. 4 aces. great power and force. 3 aces. riches, success. 4 kings (knights. swiftness, rapidity. 3. unexpected meetings. knights, in general, shew news. 4 queens. authority, influence. 3 queens. powerful friends. 4 princes. meetings with the great. 3 princes. rank and honour. 4 princesses. new ideas or plans

ngs of many persons, aces. strength generally. aces are always strong cards. 4 aces. great power and force. 3 aces. riches, success. 4 kings (knights. swiftness, rapidity. 3. unexpected meetings. knights, in general, shew news. 4 queens. authority, influence. 3 queens. powerful friends. 4 princes. meetings with the great. 3 princes. rank and honour. 4 princesses. new ideas or plans. 3 princesses. society of the young. 4 tens. anxiety, responsibility. 3 tens. buying and selling (commerce. 4 nines. added responsibilities. 3 nines. much correspondence. 4 eights. much news. 3 eights. much journeying. 4 sevens. disappointments. 3 sevens. treaties and compacts. 4 sixes. pleasure. 3 sixes. gain, success. 4 fives. order, regularity. 52 liber lxxviii 3 fives. quarrels, fights. 4 fours. rest, peace

LIBER MMCMXI NOTE ON GENESIS

complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient fragments (second edition, which was probably also his source for the greek texts. the purported quotation from the clavicula salamonis on p. 4 is from a short qabalistic writing which was published by eliphas levi as an .ancient fragment o

LIBER OS ABYSMI VEL DAATH

and again against the blank wall of mystery which will confront him. 15. thus also following is it said, and we deny it not: at last automatically his reason will take up the practice, sua sponte,12 and he shall have no rest therefrom. 9 [milindapanha; one complete and one near-complete english translation have been published; the former (as milinda fs questions) by i.b. horner for the pali text society (first pub. london: luzac, 1964, since reprinted, the latter by t.w. rhys davis in the sacred books of the east series (s.b.e. xxxv& xxxvi, oxford, 1891, 1894, since reprinted] 10 [these are mostly found in the abhidhamma pitaka, the third great division of the therevada buddhist canon. english translations of most of the books of the abhidhamma have been issued by the pali text society an

LIBER SAMEKH

rivately published, 1898; reprinted new york: dover, 1975; wellingborough: aquarian, 1976; kila, montana: kessinger, 1992. betz, hans dieter (ed: the greek magical papyri in translation, including the demotic spells; volume 1: texts. chicago: university of chicago press, 1986, 1992 [chaldaan oracles: the chaldaan oracles attributed to zoroaster, ed. gs.a. h (w. wynn westcott; london: theosophical society, 1895; reprinted edmunds, wisconsin: sure fire press, 1984. the chaldaan oracles, trans /ed. ruth majercik. leiden: e.j. brill, 1989. crowley, aleister: 777. london: walter scott, 1909. included in 777 revised. 777 and other qabalistic writings. see the qabalah of aleister crowley. 777 revised. london: neptune press, 1955. reprinted in the qabalah of aleister crowley. book 4 part i. london

land, 1913. book 4 (parts 1 and 2 (intro. f.i. regardie. dallas, texas: sangreal, 1969; reprinted york beach, maine: weiser, 1980, 1992, 1998. the sangreal edition has a number of omissions in part ii; the one major one was restored in the first weiser printing, the remainder in the 1998 printing. commentaries on the holy books and other papers. see equinox iv (1. collected works (3 vols. foyers: society for the propagation of religious truth, 1905-1907. reprinted des plaines, illnois: yogi publications society, n.d (1970s. the equinox. crowley was managing editor for all of vol. i and the first five numbers of vol. iii (vol. ii was not published and not intended to be published, it was described as ga volume of silence h, and wrote most of the contents. i (1. london: simpkin marshall, ham

e haute magie. paris, 1854-6 (2 vols; english trans. by a.e. waite as transcendental magic, london: redway, 1896; revised edition london: rider, 1923; various reprints. majercik, ruth (trans/ ed: the chaldaan oracles. leiden: e.j. brill, 1989. mathers, s.l. gmacgregor h and crowley, aleister (eds; mathers f gtranslator h credit is spurious: goetia vel clavicula salamonis regis. foyers, inverness: society for the propagation of religious truth, 1904. facsimile reprint london: equinox, 1976. facsimile reprint including crowley fs holograph annotations and marginal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpap

LIBER XLI THIEN TAO

of abramelin the mage (book iii, cap. 25) gto swim for 24 hours without becoming wearied. h. t.s] 3 [a famous english swimmer of the period. t.s] thien tao; or, the synagogue of satan 7 so they carried kwaw shoulder-high to the yoshiwara, and passed him the glad hand, and called out the indians, and annexed his personal property for relics, and otherwise followed the customs of the best new york society, while the german band accompanied the famous ka ru so to the following delightful ballad:4 chorus. blow the tom-tom, bang the flute! let us all be merry! i fm a party with acute chronic beri-beri. i. monday i fm a skinny critter quite felicien-rops-y. blow the cymbal, bang the zither! tuesday i have dropsy. chorus. ii. wednesday cardiac symptoms come; thursday diabetic. blow the fiddle, s

omplete and crushing defeats upon the british admirals, who though they had been on the water all their lives, had incomprehensibly omitted to acquire any truly accurate knowledge of the metaphysical systems of sho pi naour and ni tchze. gagain, hu li, the financial genius, who had hitherto been practically useless to his country on account of that ugliness and deformity which led him to shun the society of his fellows, was compelled by kwaw to exhibit himself as a freak. a fortnight of this cured him of shyness; and within three months he has nearly doubled the revenue and halved the taxes. your lordship has spent millions of yen; but is to-day a richer man than when your excellency went to sleep. h gi will go and see this kwaw, h said the daimio. the servants then admitted that the mikad

LIBER XXXIII AN ACCOUNT OF AA

plantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary

ch dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be 2 liber xxxiii manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it rece

wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual

inated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thu

only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all. not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. an account of a a 5 all disputes, all controversies, all the things belonging to the false cares of this w

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

and other kinds of runic inscriptions that have been retained show that runes introduction 11 detail of the rune stone from rok, sweden, from the ninth century c.e. created by varin for his dead son, vemod, with center as ode to theodoric, king of the goths (the art archive/ dagli orti) could be used in a great many ways, scandinavia through the viking age was for all intents and purposes an oral society, one in which nearly all information was encoded in mortal memory.rather than in books that could be stored.and passed from one memory to another through speech acts. some speech acts were formal in nature, others not. but like speeches that politicians adapt for different audiences, much ancient knowledge must have been prone to change in oral transmission. without the authority of a writ

dumezil argued, odin represented the awesome side and ty lr the legal or contractual side of sovereignty. the second function was might or force, and in norse mythology thor fulfilled that function. the third function was fertility, and here the deities are often doubled, as are frey and freyja. at one time dumezil thought these functions represented actual social classes in proto-indo- european society, but later he backed away from this notion and was content to argue for the structure on a purely mythological plane. a second aspect of the dumezilian theory involved the gdisplacement of myth, h that is, the idea that a mythic structure could be gdisplaced h to the level of divine heroes or in some cases historical fictions. in the scandinavian area, dumezil fs most forceful argument for

n ambitious project covering so much territory, there would errors at the most specialized level, and in norse mythology, as in other areas, part of the initial reaction was to point these out. other critics noted that a tripartite division of the sort dumezil proposed was relatively common and therefore might have little explanatory power. in medieval christian europe, for example, the theory of society involved a division into priest, warriors, and laborers, and that could hardly be an indo-european inheritance. even so, the dumezilian apparatus is by now so widespread that every student of an indo-european mythology must be aware of it. 32 norse mythology dumezil was not the only person in the twentieth century to seek the indo- european background of the mythology of one of the daughte

ut in a cart accompanied by an attendant, female in this case. frodi, who shares many characteristics with frey, was also pulled in a cart, and a time of great peace and prosperity was associated with both frey and frodi. although there does not seem to have been a separate priestly class, the introduction 33 term go.i, as suggested above, implies a religious function for the leaders of icelandic society before the conversion to christianity. as a roman, tacitus used the vocabulary of his own era and therefore called the man who accompanied nerthus a gpriest, h but he could easily have been something like a go.i, a person of status and a secular leader on the days when the goddess was not present. it is the ggo.i h who notices when the goddess is present, and unlike the slaves, he survives

goddess was not present. it is the ggo.i h who notices when the goddess is present, and unlike the slaves, he survives to preside over the ceremonies another day. most or all cults must have been of this nature, led by the chieftain when public ritual was enacted and by the head of household in the case of private ritual. many historians of religion have argued for a close connection between law, society, and religion, and this connection would be embodied in the men who presided over secular and sacred affairs. although tacitus says the germanic peoples worshipped in the open, the notion of pagan temples is common in many of the later sources. this probably marks both a change in paganism, perhaps as building techniques changed, and the influence of christian (and also pagan roman) worshi

LUCIFERIAN SORCERY

ar and positive way. the triple hermetic circle of hamara t is one of diving the black mirrors of the mind, from which our source and end are contained therein. it is through these mirrors, which if aligned correctly through initiation, will allow the reflection to move on indefinitely. thus immortality of the psyche is possible. one must be focused and move through the mental barriers from which society has bred through us. hermetic occultism within the witches sabbat is perhaps one of the most significant developments of this magickal art. before gerald gardner reinvented witchcraft as 17 wicca in the 60 s on, there were in fact many groups practicing egyptian magick and ceremonial workings, later on it was to be woven into the craft as it first was considered. charles pace, who was for

ward the light of godhead, greater black magick is the challenge of the self. to isolate the consciousness from moving with the laws of nature, which is called antinomianism, the individual seeks to reach areas of self-deification. this means essentially that the individual isolates the self to build him or herself as a god, to become something better. this proves challenging because many in this society, are designed at an early age to be the exact opposite which is to submit to a concept of god. greater black magick demands that you devour those gods and make your consciousness the arena for their manifestation according to your will. it is therefore, very dangerous to open gateways of evocation (to summon outside the body) and invocation (to call inside the body or mind) of any force, a

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

and it is best dismissed. another unfortunate offshoot of the misapplication of darwinism and genetics was the eugenics movement. started in the late 1860s in england, this movement advocated the selective breeding of human beings for the intellectual betterment of the human race. characteristically for his time, francis galton, the founder of the eugenics movement, considered that people in his society were intellectually superior to africans, which he singled out. by the early 1910s, the eugenics doctrine had reached the united states, notably through the efforts of charles davenport. he, too, considered africans inferior, as he did people of southern european origins. nordic people creationism and intelligent design 11 occupied the top of davenport s list. regrettably, this type of thi

n without evolution. in the past, muslim clerics rarely bothered to dismiss evolution, the concept of which they saw as a sign of moral decrepitude of the west. according to edis, this attitude started changing in the recent past in the most industrialized muslim country, turkey, in reaction to modernization. much like conservative christians in the united states, says edis, a fraction of turkish society has found it necessary to reaffirm traditional religious values in the midst of scientific and technological advances of which they are suspicious. interestingly, harun yahya takes advantage of modern electronic technology in that it produces videos and cd-roms, in addition to having sophisticated web sites in a variety of languages. for this reason, it is difficult to believe that harun y

ese might as well be copies of one another. the same misrepresentations of evolution are offered, in the same sequence, and using the same examples. also, harun yahya vilifies darwinism, making it responsible for, among others, terrorism and fascism. of course, american creationists usually do no go that far, although some u.s. evangelical leaders have blamed the 9/11 attacks on our materialistic society, no doubt further vitiated by darwinian ideology. harun yahya promulgates that schoolchildren be instilled with the fear of god, a fear supposedly diminished by pernicious and godless darwinism. judaism judaism is the oldest monotheistic religion still in existence today. like islam, but unlike christianity, it rejects any pictorial representation of god. but unlike both christianity and i

gy. therefore, teaching it in public schools would violate the separation between church and state. apparently, this opinion represents the general stance of american jewish leaders. but even so, things are not that simple. in a radio interview just after the kansas decision, rabbi brad hirschfield, vice president of the national jewish center for learning and leadership, complained that american society sees the id/evolution issue in a much too polarized fashion. in his words, most creationists relate to evolutionists as if they have no soul, and most evolutionists relate to the creationists as if they have no brain. since according to jewish tradition we all possess both, this is where our discussion should begin no small feat in a culture in which the absolute obliteration of the other

chance. hinduism hinduism is a religion of diverse gods and goddesses, elaborate ritual, and a striking tolerance for diversity, or the possibility of different spiritual paths for different people and at different times in their lives. amidst all the diversity within hinduism are the unifying concepts of dharma and moksha. dharma refers to the religious duty to maintain and perfect the world and society. moksha refers to spiritual release from this world, often by renouncing society. there are various ways and means within hinduism to both maintain the world and seek ultimate release from it. contrary to monotheistic judaism, islam, and christianity, polytheistic hinduism has a plurality of religious texts. such books as the rig-veda, the upanishads, and the bhagavad-gita come to mind. li

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ith some information about the nature and history of the masonic order. a definition of the order as it exists today is relatively easy: freemasonry is a secular fraternal organization, open only to men, which promulgates the principles of morality and seeks to advance the practice of brotherly love and charitable action among all persons not simply among masons. it is not a religion; but it is a society of religious men in that as it requires its members to believe in the existence of "a supreme being" the name of that being and the form in which it is to be worshipped is entirely the business of the individual mason. masons are obligated on the "volume of sacred law" and each mason takes his obligation on that particular volume of sacred writings which he holds to be sacred. while encour

se religions; and sectarian religious discussion is forbidden at masonic gatherings. while not a religion, the order might be considered to be a "philosophical companion to religion" to my way of thinking that very idea is implicit in this definition, taken from the first lecture: masonry is "a peculiar system of morality, veiled in allegory and illustrated by symbols."1 as might be expected of a society of religious men, the moral and philosophical principles communicated by these symbols are considered to have been derived from the divine source. historical information about freemasonry's origin is much more difficult to provide than a definition. as one historian of thought, francis a. yates, has put it "the origin of freemasonry is one of the most debated, and debatable, subjects in th

dam. in other aspects it publishes many useful and previously existing regulations such as those prohibiting the discussion of politics and sectarian religious discussion. it also sets out masonry's requirement for the belief in a supreme being. as we consider the period in which anderson's constitutions were published the name of john byrom requires our attention. byrom was a fellow of the royal society, and he is known for his collection of curious geometric drawings. this remarkable collection has been analyzed thoroughly by joy hancox in her excellent book, the byrom collection, a work which provides much useful information about the thinking of the english intellectual community in the early 18th century. john byrom was a freemason, and he numbered among his friends such prominent mas

age pamphlet entitled masonry dissected. he had apparently joined the order seeking some personal advantage, and he had been disappointed. as he put it "of all the impositions that have appeared amongst mankind, none are so ridiculous as the mystery of masonry" and he hoped that his publication would. have its desired effect in preventing so many credulous persons being drawn into so pernicious a society"16 for the benefit of the credulous, he sets out all the rituals in which he participated when he became a mason. in a sense we are indebted to prichard. in the period around 1717 the premier grand lodge seems to have been working a system of two degrees. through his expose we have learned that by 1730 the premier grand lodge was using a ritual of three degrees.17 masons of the period did

have been using a much simplified ritual during the mid-i8th century. of specific interest to us is the fact that while the both grand lodges practiced a ritual which conferred three degrees, the antient grand lodge also conferred a fourth degree, the holy royal arch. the premier grand lodge refused to recognize that degree, saying "this grand lodge. has nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch contains mystical material. later we will consider some of the writings of laurence dermott, as well as the masonic symbolic structure and the role which is pla

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

saw the sun shining with a splendid light; and i manifestly drew near to, the gods beneath, and the gods above, and proximately adored them" women and children were admitted to the eleusinian mysteries, and at one time there were literally thousands of initiates. because this vast host was not prepared for the highest spiritual and mystical doctrines, a division necessarily took place within the society itself. the higher teachings were given to only a limited number of initiates who, because of superior mentality, showed a comprehensive grasp of their underlying philosophical concepts. socrates refused to be initiated into the eleusinian mysteries, for knowing its principles without being a member of the order he realized that membership would seal his tongue. that the mysteries of eleus

were very similar to those of bacchus, and by many these two gods are considered as one. statues of dionysos were carried in the eleusinian mysteries, especially the lesser degrees. bacchus, representing the soul of the mundane sphere, was capable of an infinite multiplicity of form and designations. dionysos apparently was his solar aspect. the dionysiac architects constituted an ancient secret society, in principles and doctrines much like the modern freemasonic order. they were an organization of builders bound together by their secret knowledge of the relationship between the earthly and the divine sciences of architectonics. they were supposedly employed by king solomon in the building of his temple, although they were not jews, nor did they worship the god of the jews, being followe

ey were not jews, nor did they worship the god of the jews, being followers of bacchus and dionysos. the dionysiac architects erected many of the great monuments of antiquity. they possessed a secret language and a system of marking their stones. they had annual convocations and sacred feasts. the exact nature of their doctrines is unknown. it is believed that chiram abiff was an initiate of this society. next: atlantis and the gods of antiquity sacred texts esoteric index previous next atlantis and the gods of antiquity p. 33 atlantis is the subject of a short but important article appearing in the annual report of the board of regents of the smithsonian institution for the year ending june 30th, 1915. the author, m. pierre termier, a member of the academy of sciences and director of serv

ss, the plotters of crime, all the infinitely varied forms of evil, are swept into oblivion; and truth and virtue--for a time laid low--come forth, clothed with diviner majesty, and crowned with everlasting glory (see general ahiman rezon) if, as there is ample reason to suspect, the modern freemasonic order was profoundly influenced by, if it is not an actual outgrowth of, francis bacon's secret society, its symbolism is undoubtedly permeated with bacon's two great ideals: universal education and universal democracy. the deadly enemies of universal education are ignorance, superstition, and fear, by which the human soul is held in bondage to the lowest part of its own constitution. the arrant enemies of universal democracy have ever been the crown, the tiara, and the torch. thus chiram sy

bviously cut down in the midst of his labors, and no student of his new atlantis can fail to recognize the masonic symbolism contained therein. according to the observations of joseph fort newton, the temple of solomon described by bacon in that utopian romance was not a house at all but the name of an ideal state. is it not true that the temple of freemasonry is also emblematic of a condition of society? while, as before stated, the principles of the hiramic legend are of the greatest antiquity, it is not impossible that its present form may be based upon incidents in the life of lord bacon, who passed through the philosophic death and was raised in germany. in an old manuscript appears the statement that the freemasonic order was formed by alchemists and hermetic philosophers who had ban

MASTERING WITCHCRAFT

istic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamenta

ower. the powers of the deep mind were being rediscovered. the nineteenth century, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical society that the great french occultist eliphas levi, alias abbe constant, and lord bulwer lytton had belonged, both of whom widely publicized the marvels of the newly rediscovered witch power, under the name of the astral light in levi's case, vril in lytton's. baron reichenbach was also trying to put this same mysterious energy, which such mediums as d. d. home, eusapia palladino, and the fox si

h power, under the name of the astral light in levi's case, vril in lytton's. baron reichenbach was also trying to put this same mysterious energy, which such mediums as d. d. home, eusapia palladino, and the fox sisters were flaunting before the public, on a firmer scientific footing in his experiments with what he designated "odylic force" or "od" the task was taken up in earnest by the english society for psychical research when it was formed in 1882. however, it was not until the end of the nineteenth century and the beginning of the twentieth that the occult world lost its somewhat strained "scientific" outlook of the previous hundred years, and turned its attention once more, after all the centuries, to the old gods. in 1851 helena petrovna blavatsky had met the aforementioned rosicr

nd of the nineteenth century and the beginning of the twentieth that the occult world lost its somewhat strained "scientific" outlook of the previous hundred years, and turned its attention once more, after all the centuries, to the old gods. in 1851 helena petrovna blavatsky had met the aforementioned rosicrucian magus bulwer lytton, and impressed by the encounter, had organized the theosophical society in 1875, the object of which was to establish a nucleus of the universal brotherhood of humanity. the purpose of this nucleus was to study the supreme source of all the world religions, the central "wisdom religion" as vouchsafed to various peoples of the earth in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence from time imme

universal brotherhood of humanity. the purpose of this nucleus was to study the supreme source of all the world religions, the central "wisdom religion" as vouchsafed to various peoples of the earth in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient e

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

eal history of the rosicrucians, p. 426 "i beg leave to warn my readers that all persons who proclaim themselves to be rosicrucians are simply members of pseudo-fraternities, and that there is that difference between their assertion and the fact of the case in which the essence of a lie consists! it is within the editor s personal knowledge that mr. waite was (and still is probably) a member of a society claiming to be the r.c. fraternity as mr. waite constantly hints in his writing that he is in touch with initiated centres, i think the syllogism, whose premises are given above, is fair, if not quite formal.-ed. 2 it was owing to our fra. receiving this s.v.a. as his superior, and giving up the arcana of our fraternity into so unhallowed a power, that we decided no longer to leave our dig

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

cends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voice intelligible& to my understanding& that you would be favorably pleased that i may have thy familiar friendship& constant society both now and at all times when i shall call thee forth to visible appearance, to inform& direct me in all things that shall seem good& lawful unto the creator& thee, o thou great& powerful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehensible signall& divine name of

he genijs is several times, it being an exorcism to call the genij into the crystal stone. note this prayer may be altered to the mind of the worker, for it is here sett for an example. the prayer o thou great& blessed n my angel guardian, vouchsafe to descend from thy holy mansion which is celestial with thy holy influence& presence into this crystal stone, that i may behold thy glory& enjoy thy society, aid& assistance both now& forever hereafter, o thou that art higher than the 4th. heaven& knowest the secrets of elanel, thou that ridest upon the wings of the wind& art mighty& potent in thy celestial& supersublunary motion, do thou descend& be present i pray thee, i humbly desire& intreat thee that if ever i have merited thy society or if any of my actions or intentions be real& pure& s

MEANING OF MASONRY

rried to its fullest, that achievement would involve the revival, in a form adapted to modern conditions, of the ancient wisdom-teaching and the practice of those mysteries which became proscribed fifteen centuries ago, but of which modern masonry is the direct and representative descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do not spiritualize it they will but increasingly materialize it. if they fail to interpret its veiled purport, to enter into the understanding of its underlying philosophy, and to translate its symbolism into what is signified thereby, they will be mistaking shadow for substance, a husk for the kernel, and seculari

ctorily what masonry is and for what purpose his order exists. he finds, indeed, that it is" a system of morality veiled in allegory and illustrated by symbols" but that explanation, whilst true, is but partial and does not carry him very far. for many members of the craft to be a mason implies merely connection with a body which seems to be something combining the natures of a club and a benefit society. they find, of course, a certain religious element in it, but as they are told that religious discussion, which means, of course, sectarian religious discussion, is forbidden in the lodge, they infer that masonry is not a religious institution, and that its teachings are intended to be merely secondary and supplemental to any religious tenets they may happen to hold. one sometimes hears it

y virtues as temperance and justice--the children in every village school are t aught such things; or to enforce such simple principles of morals as brotherly love, which every church and every religion teaches; or as relief, which is practised quite as much by non-masons as by us; or of truth, which every infant learns upon its mother's knee. there is surely, too, no need for us to join a secret society to be taught that the volume of the sacred law is a fountain of truth and instruction; or to go through the great and elaborate ceremony of the third degree merely to learn that we have each to die. the craft whose work we are taught to honour with the name of a" science" a" royal art" has surely some larger end in view than merely inculcating the practice of social virtues common to all t

ms the climax of the craft system cannot have, and can never have had, any direct or practical bearing upon, or connection with, the trade of the operative mason. it may be urged that we have our great charity system and that the social side of our proceedings is a valuable and humanizing asset. granted, but other people and other societies are philanthropic and social as well as we; and a secret society is not necessary to promote such ends, which are merely supplemental to the original purpose of the order. the discernment of such facts as these, then, suggests to us that the craft has not yet entered into the full heritage of understanding its own syst em and that side-mat ters connected with masonry which we have long emphasized so strongly, valuable in their own way as they are, are n

the hebrew names of a chapter's officers; what they yield upon analysis will demonstrate that those officers impersonate ideas rather than represent persons. 1" zerubabel, prince of the people" the name literally means" a sprouting forth from babel, or from among the people" babel" and "people" are two forms of expressing the same idea and the english word is almost identical with the hebrew one. society as a whole, the multitude" the people" bebeloi" as it is in greek, at all times of the world's history constitutes a babel of confused aims and interests. but there are always individuals intellectually or spiritually in advance of the crowd and whose ideas, teachings or example shoot ahead of it, and to such leaders the name zerubabel would apply. but this illustration does not express th

MICHAEL FORD WITCHMOON

er own universe. he or she can live as they will, creating or destroying as they wish, and relishing all that makes life worth living. this is why change is a wonderful thing, why the dancing egyptian god besz is a chief symbol of the sorcerer, because the form is constantly changing and evolving, each act a religious movement of life and joy. even more to the sorcerer s benefit is that in modern society change is an accepted part of life. this means we can move behind the scenes, do our will and not be harassed for our different or strange behavior, save the magickian is not running about hurting others. da ath can be opened by the words zazas, zazas, natsatanada zazas (words that are said to have been used by cain and adam to open the gates of hell) and explored through the death posture

the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western dogmatic or restrictive religions. while the rite is sinister, to proclaim independence from ones restrictive conscious, this has been cultivated from birth by our cultures. this is not a satanic rite but one of luciferian provenance, the awakening from the sleepwalkers. this is to be noted, the infant shaky steps of what will come after this. throw your soul into the wor

eople forget the importance of studying and seeking to 124 124 understand our shadow side, when one passes through the shadow self and delves into the depths of the subconscious you are acquiring keys to primal atavisms and latent powers of the mind. these are just waiting to be exercised, and are the fountainhead of much practical magick. the key is in you hands, after many years of relying upon society s mindless programming, whereby one loses hope of discovering the true self. marchosias marchosias (2) is a goetic daemon or elemental with whom i have worked for several years. this elemental was discovered and charged back around 1997 during some of my goetic rituals in my old flat with my sister shanna. i was working through a number of elementals during those months and found the descr

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

industry, domestication of animals, practical family organi-zation (male at the head, racial and cultural separatism, strong executive head, militarystrength, conquest and territorialism and enslavement of foreigners (urantia book) states are as the men, they grow out of human characters (plato)perhaps we will never fully understand the mystery of that original mutation from egalitar-ian to state society. certainly no standard explanations are adequate (david watson, thepathology of civilization)in individuals, insanity is rare, but in groups, parties, nations and epochs it is the rule (fredrick nietzsche) atlantis, alien visitation, and genetic manipulation65 chapter 10what goes on in the bible?the government of the united states is not in any sense founded on the christian religion.(pres

lly and psychologically. moreover, the elitist world of sciencehas brought its fury to bear on the lives, careers, and advancement of their detractors,genius mavericks, and revisionists, such as immanuel v elikovsky, ignatius donnelly,and comyns beaumont. edmund halley was the first scientist to account for the bibli-cal deluge by polar displacement: when he first argued his case before the royal society of london in 1692, the revelation wasso startling that his paper was not published until 30 years after (larry brian radka,astrononomical revelations) those diligent scholars who have done their homework jettisoned the ice age the-ory as completely untenable. since 1995, the science is in proving that there was nei-ther a pleistocene epoch nor a long lasting ice age of the type habituallya

rogueryand error all over the earth (thomas jefferson)the clergy converted the simple teachings of jesus into an engine for enslaving mankind andadulterated by artificial constructions into a contrivance to filch wealth and power to them-selves..these clergy, in fact, constitute the real anti-christ (thomas jefferson)what influence in fact have christian ecclesiastical establishments had on civil society? inmany instances they have been upholding the thrones of political tyranny. in no instancehave they been seen as the guardians of the liberties of the people. rulers who wished to sub-vert the public liberty have found in the clergy convenient auxiliaries. a just government,instituted to secure and perpetuate liberty, does not need the clergy (president james madison)thanks to scholars, w

ll continue to keep us in utter servitude. it istime to draw excalibur from the stone again. but do not wait for any king arthur toreturn from the physical grave. arthur is us, arthur is you! upon investigation, we find that there is much evidence to indicate that the alien visi-tors and their dark progeny have been and still are with us, that they are, in fact, at thevery helm of the echelons of society, making use of powerful secret societies, such asthe masonic and rosicrucian fraternities as their cover for centuries. it has beenuncovered that the members of such bodies permeate and influence all areas of gov-ernment, politics, education, religion, and business. this has been the case certainlysince the renaissance. it is for the individual reader to decide for themselves, whether such

.along with many churches and monasteries, universities became the epicenters forcollation of the myriad researches that were frantically going on throughout the globe(see or read the name of the rose. these colleges housed and preserved the infor-mation gleaned through time. to make sure that only initiates had access, themasonic-based fraternity structure was instigated. virtually all the royal society founding members were freemasons. one could reasonablyargue that the royal society itself, at least in its inception, was a masonic institution.(michael baigent, holy blood and holy grail)it was only much later to stifle curiosity and prevent class war that the universities werefinally opened to the masses. the study of the architecture, symbolism, and geomantic posi-tioning of the worlds

MICHAEL W FORD THE VAMPIRE GATE

racticing a path close to that of the black order of the dragon. 1. all living beings continue existence by feeding on another. we are predators, as luciferian, we acknowledge the power of the archetype of strength. samael or ahriman is indeed a symbol of strength and cunning. the food chain should never be ignored. you can adhere to predatory spirituality and still be a very productive member of society. the luciferian weaves their webs within the fabric of the society they live in. a luciferian who is belial-like or a lord of the earth would not be a prisoner because they cannot obey laws, a good example of a luciferian is one who runs a successful business or is the head of a charity for battered women. prey are the weak, predators are the strong. it is as simple as that. 2. look for wa

ain it and grow strong from it. you absorb energy from focus itself using aighash, the persian demon of the evil eye the eye represents the soul, use this to mentally connect with everything around you. one of our 18 symbols, aapep or apophis, is the devil serpent of ancient egypt. we seek to feast and drain on life force, on the astral plane and in the flesh. to join us is to be hidden mostly in society, to be the wolf among sheep. humanity seeks eternally a safety net; a god to believe will save their souls, all the while sending tsunamis, hurricanes, blizzards, and all conceivable disasters upon its own creation. would this be a spirit you would open your arms to? does it help you to know that while you sleep, your dreams grow heavy with the failures and shortcomings of a world around y

MICHAEL WYNN THE SOUL TRAVELERS

ster or villain god, and these 2 gods represent the internal (and external) battle of good versus evil within the heart of the every individual. with the wild tales of mythology being food for the incredulous, and often describing impossible happenings, this view of mythology is understandable. this interpretation of mythology, that mythology is no more than the embodiment of the individual s and society s inner struggles, is echoed in the universities, discovery channel specials, and everything in between. but there is something missing from this explanation. the gapping hole in this reasoning comes from the incredible consistencies woven into man s many creation stories. these consistencies are so numerous and remarkable that they invite the curious mind to explore them if for no other r

fects that rise and fall as the days and months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it is popularly known today, is the use of heavenly bodies to track current and future trends. astrology is based on the principle that the location of certain heavenly bodies help indicate a person s or society s behavior, and therefore their fate. unbeknownst to most of its believers, astrology was originally exclusively used by magicians in order to track when certain spells and rituals are to be performed. most people use astrology to help dictate their day-to-day actions, and even though subtle astrological forces do play a part in determining a behavioral trends, it is not an art worthy of g

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goa

MOODY RAYMOND A LIFE AFTER LIFE

riest referred to it as "selling cheap grace" others simply felt that the question of life after death should remain an issue of blind faith and should not be questioned by anyone. the second group of people that dr. moody can expect to respond to his book with concern are scientists and physicians who regard this kind of study as "unscientific" i think we have reached an era of transition in our society. we have to have the courage to open new doors and admit that our present-day scientific tools are inadequate for many of these new investigations. i think that this book will open these new doors for people who can have an open mind, and it will give them hope and courage to evaluate new areas of research. they will know that this account of dr. moody's findings is true, because it is wri

ities in the reports, despite the fact that they come from people of highly varied religious, social, and educational backgrounds. by the time i entered medical school in 1972, i had collected a sizable number of these experiences and i began mentioning the informal study i had been doing to some of my medical acquaintances. eventually, a friend of mine talked me into giving a report to a medical society, and other public talks followed. again, i found that after every talk someone would come up to tell me of an experience of his own. as i became more widely known for this interest, doctors began to refer to me persons whom they had resuscitated and who reported unusual experiences. still others have written to me with reports after newspaper articles about my studies appeared. at the pres

had this one toy i really liked, and i broke it and i cried for a long time. this was a really traumatic experience for me. the images continued on through my life and i remembered when i was in girl scouts and went camping, and remembered many things about all the years of grammar school. then, when i was in junior high school, it was a real big honor to be chosen for the scholastic achievement society, and i remembered when i was chosen. so, i went on through junior high, and then senior high school, and graduation, and up through my first few years of college, up to where i was then. the things that flashed back came in the order of my life, and they were so vivid. the scenes were just like you walked outside and saw them, completely three-dimensional, and in color. and they moved. for

m persons who are very capable of distinguishing dream and fantasy from reality. the people i have interviewed are functional, well-balanced personalities. yet, they do not tell their experiences as they would dreams, but rather as real events which actually happened to them. despite their own certainty of the reality and importance of what has happened to them, they realize that our contemporary society is just not the sort of environment in which reports of this nature would be received with sympathy and understanding. indeed, many have remarked that they realized from the very beginning that others would think they were mentally unstable if they were to relate their experiences. so, they have resolved to remain silent on the subject or else to reveal their experiences only to some very

e same time" i figured that someone else would've had this same experience, but that i probably never wool meet up with anybody who knew another person who had, because i don't think people are going to talk. if somebody were to come up and tell me, without me ever having been there, i would probably look at them and wonder what they were trying to pull over on me, because that's just the way our society is. there is yet another reason why some are reticent to relate their experiences to others. they feel that the experience is so indescribable, so far beyond human language and human modes of perception and existence, that it is fruitless even to try. effects on lives for the reasons just explained, no one in my experience has built himself a portable lectern and gone out to preach about h

MORALS AND DOGMA

in the people. to strive, to brave all risks, to perish, to persevere, to be true to one's self, to grapple body to body with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these are the examples that the nations need and the light that electrifies them. there are immense forces in the great caverns of evil beneath society; in the hideous degradation, squalor, wretchedness and destitution, vices and crimes that reek and simmer in the darkness in that populace below the people, of great cities. there disinterestedness vanishes, every one howls, searches, gropes, and gnaws for himself. ideas are ignored, and of progress there is no thought. this populace has two mothers, both of them stepmothers--ignorance and

n_ where formerly dynasties _ended. constantly the people put forth immense strength, only to end in immense weakness. the force of the people is exhausted in indefinitely prolonging things long since dead; in governing mankind by embalming old dead tyrannies of faith; restoring dilapidated dogmas; regilding faded, worm-eaten shrines; whitening and rouging ancient and barren superstitions; saving society by multiplying parasites; perpetuating superannuated institutions; enforcing the worship of symbols as the actual means of salvation; and tying the dead corpse of the past, mouth to mouth, with the living present. therefore it is that it is one of the fatalities of humanity to be condemned to eternal struggles with phantoms, with superstitions, bigotries, hypocrisies, prejudices, the formu

ver seek after virtue! thou shalt be just! thou shalt avoid idleness! but the great commandment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies. to this duty and work the initiate is apprenticed. he must not imagine that he can effect nothing, and, therefore, despairing, become inert. it is in this, as

y, but in intellectual act lies the fascination. it is the homage to the invisible. this power, knotted with love, is the golden chain let down into the well of truth, or the invisible chain that binds the ranks of mankind together. influence of man over man is a law of nature, whether it be by a great estate in land or in intellect. it may mean slavery, a deference to the eminent human judgment. society hangs spiritually together, like the revolving spheres above. the free country, in which intellect and genius govern, will endure. where they serve, and other influences govern, the national life is short. all the nations that have tried to govern themselves by their smallest, by the incapables, or merely respectables, have come to nought. constitutions and laws, without genius and intelle

on right. that portion is the same for all. there is equal contribution by all to the joint sovereignty. this identity of concession which each makes to all, is equality. the common right is nothing more or less than the protection of all, pouring its rays on each. this protection of each by all, is fraternity. liberty is the summit, equality the base. equality is not all vegetation on a level, a society of big spears of grass and stunted oaks, a neighborhood of jealousies, emasculating each other. it is, civilly, all aptitudes having equal opportunity; politically, all votes having equal weight; religiously, all consciences having equal rights. equality has an organ--gratuitous and obligatory instruction. we must begin with the right to the alphabet. the primary school _obligatory_ upon a

MOTTA MARCELO THE COMMENTARIES OF AL

le by tyranny. legislators try to force the people to change their customs so that the "business men" whose greed they are bribed to serve may increase their profits. a.c. is being unduly harsh in his judgment of the motivations of lawmakers in capitalistic countries; but at the time of writing, russia had embarked on the road to revolution, and the sublime optimist had hopes of seeing a thelemic society emerge. in point office, russia was to become even more bourgeois than the bourgeoisie, which happens every time people who consider themselves inferior have an opportunity to emulate those whom they consider, openly or secretly, their betters. the main enemy of the commonweal, in any type of society, is neither personal greed nor personal ambition, but general stupidity and inertia. evolu

st adultery are based upon the idea that woman is a chattel, so that to make love to a married woman is to deprive the husband of her services. it is the frankest and most crass statement of a slave-situation. to us, every woman is a star. she has therefore an absolute right to travel in her own orbit. there is no reason why she should not be the ideal hausfrau, if that chance to be her will. but society has no right to insist upon that standard. it was, for practical reasons, almost necessary to set up such taboos in small communities, savage tribes, where the wife was nothing but a general servant, where the safety of the people depended upon a high birth-rate. but to-day woman is economically independent, becomes more so every year. the result is that she instantly asserts her right to

far in the professions, being lazy by temperament, stupid or indisciplined in the intellect, and in conflict with their own true wills. paradoxical though it may seem, sin mores disapprove violently of sexual deviations. sin men hate homosexuals and feel compelled to beat them or insult them. this excessive reaction of hostility is a defense mechanism. they feel attracted, therefore they fear. a society that is sexually equilibrated will tolerate exceptions. a society that is sexually unhealthy will not, because its balance is unstable, and it is easily upset by deviations. one must add that the above remarks are just as true of societies where the concept of the female exists without the male. while it is true that everybody has absolute right to interpret the external-or the internal un

ess every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out. the error in the interpretation of this doctrine has been that it has not been taken exactly as it stands. it has been read thus "if thine eye offend some standard of right or wrong imposed on society in general, or on you, by another, cut thine eye out" the curse of society has been procrustean morality, the ethics of the herd-men. one would have thought that a mere glance at nature would have sufficed to disclose her scheme of individuality made possible by order (that most living things live from other living things is no objection. see liber 418 for the curse that turns into a bless

y, and paederasty, which every one now practices with humiliating precautions, which perpetuate the schoolboy's enjoyment of an escapade, and make shame, slyness, cowardice and hypocrisy the conditions of success in life. it is also a fact that the tendency of any individual to sexual irregularity is emphasized by the preoccupation with the subject which follows its factitious importance in modem society. it is to be observed that politeness has forbidden any direct reference to the subject of sex to secure no happier result than to allow sigmund freud and others to prove that our every other thought, speech, and gesture, conscious or unconscious, is an indirect reference! unless one wants to wreck the neighbourhood, it is best to explode one's gunpowder in an unconfined space. there are v

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

and a lighted torch in the other. the wheat-ears are not unfrequently replaced by a bunch of poppies, with which her brows are also garlanded, though sometimes she merely wears a simple riband in her hair. demeter, as the wife of zeus, became the mother of persephone (proserpine, to whom she was so tenderly attached that her whole life was bound up in her, and she knew no happiness except in her society. one day, however, whilst persephone was gathering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides

for the moment the hard condition, he turned to convince himself that his beloved wife was really behind him. the glance was fatal, and destroyed all his hopes of happiness; for, as he yearningly stretched out his arms to embrace her, she was caught back, and vanished from his sight for ever. the grief of orpheus at this second loss was even more intense than before, and he now avoided all human society. in vain did the nymphs, his once chosen companions, endeavour to win him back to his accustomed haunts; their power to charm was gone, and music was now his sole consolation. he wandered forth alone, choosing the wildest and most secluded paths, and the hills and vales resounded with his pathetic melodies. at last he happened to cross the path of some thracian women, who were performing t

prepared to encounter a new aspirant. hephastus (vulcan. hephastus, the son of zeus and hera, was the god of fire in its beneficial aspect, and the presiding deity over all workmanship accomplished by means of this useful element. he was universally honoured, not only as the [98]god of all mechanical arts, but also as a house and hearth divinity, who exercised a beneficial influence on civilized society in general. unlike the other greek divinities, he was ugly and deformed, being awkward in his movements, and limping in his gait. this latter defect originated, as we have already seen, in the wrath of his father zeus, who hurled him down from heaven[35] in consequence of his taking the part of hera, in one of the domestic disagreements, which so frequently arose between page 106 this roya

ed his lovely burden. eros, himself unseen, wooed her in the softest accents of affection; but warned her, as she valued his love, not to endeavour to behold his form. for some time psyche was obedient to the injunction of her immortal spouse, and made no effort to gratify her natural curiosity; but, unfortunately, in the midst of her happiness she was seized with an unconquerable longing for the society of her [152]sisters, and, in accordance with her desire, they were conducted by zephyrus to her fairy-like abode. filled with envy at the sight of her felicity, they poisoned her mind against her husband, and telling her that her unseen lover was a frightful monster, they gave her a sharp dagger, which they persuaded her to use for the purpose of delivering herself from his power. after th

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

his. the gray man there are two sides, or faces, to witchcraft: the pagan worship of nature, and the manipulative side, i.e. that of deliberately influencing chance and coincidence for one s own end. this book is about the second, hidden face. but before i continue let me tell you something about myself. i first became involved with the occult arts as such through the now defunct psychic research society of australia. thinking it involved actual research, you can imagine my dismay that it seemed to have been taken over completely by little old ladies with blue rinses trying to make contact with a loved one recently departed, i.e. spiritualism! all was not lost however; i remember a day in december 1978 when something uninvited came to visit. i had become a member a member of the society a

view of the people who were with me that day, something very unusual (unusual, that is, for them) had happened. they had never before been confronted in the middle of the afternoon by a tall gray entity of apparently supernatural origin. they knew nothing about it or the reasons for its presence so they were forced to speculate. why would a ghostlike apparition suddenly appear in their midst? the society was like a second home to me in those days. i had a few friends there. one of them, ralph a government employee with an interest in paranormal phenomena was with me that day. he had been given the task of running the class whilst ivan was away on vacation, and as we talked on into the late afternoon it was difficult to know if we had really seen something in the room. we had to consider th

g over me. it made no sound and had no eyes, ears, nose, mouth, or anything like that it was just like a solid gray form. i screamed aloud and shouted for my parents, but the entity vanished before anyone else had time to see it. i would prefer to believe that my presence in the class that december did not cause the strange entity to appear. i certainly had no inclination of what was to come. the society no longer exists, now. but i remember. i remember the gray man, as i have come to call him and the effect his brief presence had upon the people gathered in the small room that fateful day. after leaving the society, i read as many books as i could on the subject of mind power, magic, witchcraft and the occult. i learnt a lot from those books on the basics of how rituals are formed and the

ou are thinking: how can something i can t see possibly help me? i will now show you how to see the magic power within you. once this happens, you will be above any doubt, and no amount of argument or ridicule from others who have yet to understand will ever be able to convince you that invisible occult forces do not exist. i learnt this particular technique during my days at the psychic research society of australian. no special equipment is required for this simple psychic experience. switch off the tv and radio. place an ordinary padded kitchen chair in the center of your witching circle. once your chair is positioned, darken the room by drawing the drapes or hanging a blanket at the window. ideally, the room should be dim enough so that you cannot read the fine print of a newspaper. no

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ver trade brotherhoods of the middle ages, which more or less directly descended from them. according to plutarch, colleges of artisans were founded in rome by king numa pompilius around 715 b.c. plutarch cites nine colleges, 8 the origins of freemasonry from ancient times to the middle ages including that of the carpenters, but says nothing about masons.6 this is explained by the fact that roman society did not then acknowledge a very extensive division and specialization of labor. as an example of the sociological law of the development of human societies, the homeric era recognized only four specialized trades: woodworking that is to say, the building of houses (so there can be no question of masons; metalworking; certified leatherworking; and clayworking (making vases and pottery. goin

eals had religious meaning, at least originally. their degeneration into something lesser did not occur until later and was one reason why the julia law (67-64 b.c) limited their number. professional worship in the collegia and the conversion to christianity we now return to the fundamental nature of ancient trades. originally, as was the case in other cultures, the laws and institutions of roman society were essentially based on religion. this was also true for the collegia, whose activity was dominated by professional worship. it was natural and indispensable for each roman collegium to have its tutelary deities, just as every family had its lares (household 12 the origins of freemasonry from ancient times to the middle ages gods. it was in this celebration of common worship that the aff

ia, or at least their remnants, probably continued at least until the seventh century. at that time they were forced if not to disappear, then at least to transform. even in lands where roman law survived, however, it is not possible to speak of collegia in the strict sense of the term, for we must take into account the social, economic, and political evolution that led to the formation of feudal society. in the feudal world, individuals and groups must be envisioned in light of the bonds of suzerainty and vassalage that characterized the society of that time. there was no legal framework permitting the existence of autonomous professional associations. more important, individual freedom no longer guaranteed the work of the independent craftsman. an individual could become only a serf. the

ecclesiastical associations, primarily monastic organizations, are of twofold interest in the study of the origins of professional building organizations. first, they contributed and this is critical to the preservation and transmission of the traditions and secrets of the collegia that had been more or less overwhelmed by the barbarian invasions, then legally dissolved by the formation of feudal society. second, the monastery schools trained the lay masters, who, starting in the twelfth century, took over the brotherhoods of builders jointly with the ecclesiastical masters. these brotherhoods were precursors to later trade guilds and corporations; they were able to be transformed into these new structures when social evolution offered a legal framework that supported this change. the hist

how in england and the frankish kingdoms the advocates of christianity appealed to the roman collegia and their remnants in the visigoth regions. this was widespread due to the fact that members of the collegia were regarded as the best artisans for propagating the faith by erecting churches in all areas where christianity had spread. when their existence became incompatible with the state of the society, however, it was around the church that new groups of builders began to form. as a self-contained body, the church had retained its own rights. it remained subject to roman laws. at this time, the church did not merely represent a belief and a form of worship; it also constituted a political organization. as a veritable state, it exercised all the attributes of one and extended its authori

NEW WORLD ORDER OR OCCULT SECRET DESTINY

f/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new age movement and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been solely about world government, rather, from the beginning its proponents have been privy to secret doctrines and it is a spiritual plan more than anything. if one failed to take into account the occult nature of the new world order, they would be remiss. the un and the new age have been bed-fellows sinc

ONYX TABLET OF SET

tion to the priesthood, you will have grasped the essence of these distinctions intuitively. herein they will be discussed more deliberately and explicitly. like the church of satan before it, the temple of set would not exist if there were not a need for it to exist. in the case of the church of satan, the need was for a medium in which to give vent to anger against the hypocrisy of conventional society- a hypocrisy which seemed most directly the legacy of the mainstream western religions. having expressed their anger both ritualistically and intellectually, satanists found themselves confronted with the challenge to build a more perfect world from the ruins of the old. some initial steps were taken, but psychologically, symbolically and organizationally the church of satan was not equipp

stic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple of set the idealistic/constructive current was immediately the prevalent one, with the satanic current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, l

which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and

it mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time when society may rise from its selfimposed imprisonment to grasp them. if the temple of set were e

umanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time when society may rise from its selfimposed imprisonment to grasp them. if the temple of set were energized solely by the rational aspirations of its affiliates, there would be no need- and no true justification- for a "priesthood. in that case it would be a society, a club, or a foundation. the temple of set, however, is indeed more than the sum of its participants. it was founded not as a common-interest group, but rather in response to the challenge of a trans-human entity known to us as set, initially through the phenomenon of the book of coming forth by night. this same entity- known under various names throughout history as the source of indepen

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e mandan boys were painted yellow to play the part of antelopes in the dance. they alternately chased and were chased by adult men dressed as bald eagles, wolves, swans, rattlesnakes, vultures, and beavers. the adult dancers each sang their own medicine songs sacred and personal song-poems. the words were simple and direct. a song collected by frances densmore from wounded face of the black mouth society of the mandan translates in its entirety: earth always endures. grizzly bears two men dressed as grizzly bears sit by the big canoe, threatening to devour anyone who comes near them, and generally disrupting the ceremony. women bring them dishes of meat to appease them. the legend of madoc t he echoes of christianity in mandan mythology and culture, and the similarity of the circular manda

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

b b i d the spurious rites of memphis and misraim figure g. patent issued on september b h, b j f f, by the last sovereign sanctuary of the rite of memphis in the united states (referred to in appendix c. the sovereign sanctuary transferred its powers and authority to the grand college of rites of the united states of america. from the archives of the supreme council, d d x, s.j.,washington,d.c. society started by an albert sturman who at one time kept a private boys school in london and also acted as an agent for the sale of bogus degrees produced on this side of the atlantic. this society for a considerable time was listed in the cautionary column of the london truth. after sturman s death, his wife, who was really the active partner in the business, carried on with some success.3. in b

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

original primal desire, relates solely to the end result and actually only to himself, on the other hand, the desire for the desire, which is how he sees himself, already relates to that which is outside of himself and conforms to it, even though it is still all about himself. this is to say that if his ratzon hakadoom is for honor, his ratzon l ratzon may vary according to what is valued in that society. if it is a society that values wisdom he will seek wisdom, if it is a society that values fame, he will seek fame and if it is a society that values wealth, he will seek wealth. the "desire for the desire (ratzon l ratzon) may change, but the "primal desire (ratzon hakadoom) remains the same. furthermore, the "primal desire (ratzon hakadoom) is the actual intended end result. however, it

in the conclusion of the "therefore" there can be a "breaking of the vessels. a person could arrive at a "wonderful" solution "therefore, let us kill the children. the problem here is that the "conclusion" and "solution" become disconnected from the original intent and desire. in the example, the original intention is to benefit mankind, especially children, who are the most vulnerable members of society. the solution, however, creates a society which turns women, who by nature are nurturing and compassionate, to deny life to their own children etc. a solution more connected to the original intention could go along the lines of opening charitable organizations which would provide food, care, schooling etc. for these children. it is clear that the shattering of the vessels takes place only

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

c, we are subsuming the mundane, nogah-shell into holiness. the nogah-principle encloses the light of holiness after midnight.5 as we said, the realm of the gfruit h or kernel of holiness is envisioned as existing within the four shells. in this depiction, we may consider the nogah-shell as protecting the holiness from the evil shells (this is true, of course, to the extent that the individual or society has endeavored to consecrate the nogah-shell by subsuming their mundane activities into the realm of holiness. otherwise, the nogah-shell comes under the rule of evil and there is no protective layer separating evil from holiness) since this protection is said here to be operative specifically after midnight, we are taught that marital relations are preferably conducted at this time of the

es of evil to invade (like a worm enters a fruit) and gsuck h from holiness. this is the mystical significance of the statement of our sages that enoch was a cobbler,6 meaning that he closed that which adam opened up, and was able to cover the light of beriah. enoch was the sixth generation from adam,7 and was something of a saint or ascetic who renounced the evil ways of his rapidly degenerating society. in the midrash it is stated that the phrase describing the end of his life on earth. gand he was no more, for g-d took him, h instead of the more usual gand he died, h.implies that g-d made 4 berachot 8b. 5 it could be that the proper translation of chatzot here is midday, and refers to the fact that some consider it preferable to read the torah portion after midday on friday, but the con

derstand this. until this point in his life, lot only had daughters, all of whom were already mature by this time. therefore, it is unlikely that he would have had sons had he remained in sodom and not have had incestuous relations with his daughters. therefore, the incest had to be arranged so he could father the nation that would carry the soul of the messiah latent within him. furthermore, the society of sodom was so degenerate that it presumably could not have ghosted h the soul of the messiah; therefore, g-d had to extricate it from there. lot fs daughters, thinking that g-d had destroyed humanity again, gave their father wine to drink in order that he repopulate the world through them. the sages say that g-d arranged for there to be wine in the cave where they fled in order for lot t

home for divinity. in solomon fs temple, the laver was situated on twelve statues of cattle. cattle represent the animal soul, which is primarily emotion-oriented, as opposed to the divine soul, which is primarly intellect-oriented. thus, here too, the brothers misunderstood their calling. they envisioned themselves as personifications of divine perfection; they were shepherds, disassociated from society and the material world in general. joseph, in contrast, personified yesod, the divine perfection as it penetrates and succeeds finally in ruling even egyptian society while staying true to its spiritual integrity .translated from sefer halikutim, and likutei torah 193 parashat vayeisheiv [second installment] in the middle of this week fs parashah, the torah digresses from the story of jose

evil can therefore linger on the hands, and it is therefore necessary to gwash h this evil off by rinsing the hand with water, which is a physical manifestation of divine wisdom, or the torah. since a non-jew fs soul is not, as we have explained previously, oriented toward the holy task of disseminating divine consciousness in reality, but rather just toward creating a just, smoothly-functioning society, evil is not so ginterested h or attracted to the non-jew fs body when he sleeps. he is therefore not invaded by evil and does not need to wash his hands when he wakes up. now, all souls come [into reality] with states of chesed and gevurah, which are derived from da fat. coupling is a function of da fat, this being the mystical meaning of the phrase, gand adam knew his wife eve. h10 coupl

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crowley materials and as a correspondence student with the society of the inner light, study of jungian psychology and yoga. high priest in wicca, and administrator general aurum solis. president of llewellyn publications since 1960. david godwin, born in 1939 in dallas, texas, is a long-time student of esoteric lore. learned and knowledgeable about cabalistic practices, he has successfully mastered them and written a classic treatise on the subject entit

of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many books and articles on such subjects as the philosophy of magic (the new magus, the history and use of runes (rune magic, and the occult revival in the renaissance. he is the creator and designer of the runemagic cards and rune dice as well as a new system of runic astrology. a regular contributor to the pallas society news and the llewellyn magickal almanac, his articles occasionally appear in fate and other periodicals dedicated to neo-paganism and the modern occult tradition. how to use this book normally speaking "a book is a book. is a book and no advice has to given about how it is used. this book is different, for several reasons, and you will find advice on how to use it in the introductions by c

wn knowledge lectures are accurate enough so far as generalizations go, they may be of small value when examining classical spagyric texts. the later work of the order is also surprisingly vague on alchemy, and contributes little to clarify understanding. some extraneous help is obviously required on this topic. i strongly recommend the alchemist's handbook by frater albertus (paracelsus research society, salt lake city, 1964. while lacking in literary style, it is nevertheless one of the most complete introductions to alchemy i have ever found, providing as it does, an abc of practical instruction. i know of no other that even attempts this task. the order instructions on geomancy are in the fourth volume of the original edition (volume i1 of this new one. i mention it here, albeit premat

ween the macrocosm and microcosm. after havini also travelled in spain, he relrned to germany, where he founded a kind of convent called sancfus spiritus, and remained there writing his secret science and continuing his studies. he then accepted as his assistints, at first, three, and after <14> wards, four more monks from the same convent in which he had been educated, and thus founded the first society of the rosicrucians. they then laid down the results of their science in books, which are said to be still in existence, and in the hands of some rosicrucians. it is then said that 120 years after his death, the introduction 7 5 entrance to his tomb was discovered. a stair-case led into a subterranean vault, at the door of which was written, post annos cxx patebo. there was a light burning

aternity should remain secret one hundred years. with this preliminary account, we may turn to the claims of the order within the more historical times of the late 19th century, though unfortunately, these claims are no more verifiable and certainly no clearer than those which characterised its beginning <16 "the order of the golden dawn" narrates the history lecture of that order "is an hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of last century, several eminent adepti and chiefs of the order in france and england died, and their death caused a temporary dormant condition of temple work "prominent among the adepti of our order and of public renown were eliphas levi the greatest of modem french

REGARDIE TALISMANS

horoscope and in his personality make-up. this idea is not necessarily new or revolutionary. it has been suggested before in a somewhat different area. students of alchemy, familiar with what is called the lesser circulation, are taught that certain herbs are attributed to the influence of certain planets. such herbs can be prepared alchemically (see the alchemist s handbook, paracelsus research society, salt lake city, 1961, and a different one be self-administered every day. in this way, the planetary influences of a high potency are organismally absorbed to produce subtle farreaching effects: physically, mentally, and spiritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, with far less effort and bother in their prep

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

nd the glory ofthe father.battery*.you will now repair to the suffragan in the west, and give due heed to the historical narrative of ourorder. then return again to me for final instruction.the aspirant is conducted to the suffragan and seated.suffragan:while instructing you in our modem system of ethics and general metaphysics, we adhere to the oldfables and legends pertaining to the rosicrucian society, and accordingly introduce you to so muchof the habits, customs and manners of living of those philosophers and the general arrangement oftheir home, as is essential at the present time for your just appreciation of our theme. listen!historical narrativeburied in the depths of solitude, far from the sight and sound of human life, partly rock-hewn andpartly constructed of massive stone clos

the pavement, still holding the thong of the bell.repair now to the celebrant.the aspirant is conducted to the celebrant by the north.celebrant:here, for the present, we must rest, but we cannot leave the subject without offering to remove fromyour mind unpleasant impressions, if any exist, as to who the former rosicrucians were.rituals of the societas rosicrucianis in angliasecond section13 the society, or fraternity of rosicrucians has been largely misrepresented, and the minds ofstudents greatly prejudiced. the want of intelligence would be simply amazing were it not evidentthat the mischievous ignorance of a few has been repeated successively without individual research.ignorance, prejudice, envy and conceit have taken possession of the minds of the critics andhistorians; yet the uniq

fstudents greatly prejudiced. the want of intelligence would be simply amazing were it not evidentthat the mischievous ignorance of a few has been repeated successively without individual research.ignorance, prejudice, envy and conceit have taken possession of the minds of the critics andhistorians; yet the unique and attractive rosaic doctrines interested vast masses of 17th century,although the society had taken its rise in the latter part of the 15th century.the lives of the rosicrucians were dramatic to a sensational degree. the practical branch of thesociety was in charge of alchemists and hermeticists, who while they claimed, and not withoutmuch reason, their ability to transmute metals to silver or gold, further sought for mental and moralpowers, rather than riches, which are the ai

s, your consent isrequired to certain promises: listen!pledgedo you promise on your word as a man, and pledge your honour as a rosicrucian, to foreverconceal, and never reveal, any of the secrets or mysteries of this grade of theoricus, to a zelator, orto any other person whomsoever, directly or indirectly, without the consent of the magus, hiscouncil, or by the authority of the ordinance, of the society of rosicrucians?candidate:i do.suffragan:do you promise that annually, on the day of our mystic assembly, you will meet with us in oursacred hall, or send in writing the cause of your absence, due notice having been given to you of thetime of such assembling?candidate:i do.suffragan:frater, you have now pledged yourself to our simple but essential precepts. i present you in allhumility and

fested in this hitherto unknown production or result among the theorici attractedthe attention of the alchemists of the grade of practicus, who pronounced the discovery of thetransmutation of silver.then the deep-toned bell was for the first time rung with no uncertain sound, and the brethrenassembled in the chapel for praise and prayer.a feeling of cupidity immediately seized the brethren of the society, and with caution of no lessthan 10,000 marks of this silver were disposed of in the various cities of europe, when the magusand his council forbade, under pains and penalties the further production of the metal inconsequence of its evident baneful effect upon the entire rosicrucian society, and the danger of theirorganisation being annihilated.this famed discovery took place in the apartm

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

pired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions and with an incredible wealth of poesy, grace and terror in its emblems; it civilized greece to the music of the lyre of

ician than any, though the vulgar persist in regarding him as a more potent sorcerer than all because he was some6 the doctrine of transcendental magic times a cynic and mystifier. what secret do these men bear with them to their tomb? why are they wondered at without being understood? why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church and society are afraid? why are they acquainted with things of which others know nothing? why do they conceal what all men burn to know? why are they invested with a dread and unknown power? the occult sciences! magic! these words will reveal all and give food for further thought! de omni re scribili et quibusdum aliis. but what, as a fact, was this magic? what was the power of these men who were at o

e him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the universal word, the interpreter of absolute reason. this is the significance of that term so much misconstrued, catholicity, which, in modern hieratic language, means infallibility. the universal in reason is the absolute, and the absolute is the infallible. if absolute reason impelled universal society to believe irresistibly the utterance of a child, that child would be infallible by the ordination of god and of all humanity. faith is nothing else but reasonable confidence in this unity of reason and in this universality of the word. to believe is to place confidence in that which as yet we do not know when reason assures us beforehand of ultimately knowing or at least recognizing it. a

h expresses learning, while, in place of the word science, they have adopted that of gnosis, which represents simply the notion of learning by intuition. what, in fact, does man know? nothing, and at the same time he is allowed to ignore nothing. devoid of knowledge, he is called upon to know all. now, knowledge supposes the duad a being who knows and an object known. the duad is the generator of society and of law: it is also the number of the gnosis. the duad is unity multiplying itself in order to create, and hence in sacred symbolism eve issues from the inmost bosom of adam. adam is the human tetragram, summed up in the mysterious jod, type of the kabalistic phallus. by adding to this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently th

ul, exactly like that of the body. whatsoever it regards as felicity, that it inhales, and it breathes forth ideas which result from its inner sensations. diseased souls have an evil breath and vitiate their moral atmosphere that is, they combine impure reflections with the astral light which permeates them and establish unwholesome currents therein. we are often assailed, to our astonishment, in society by evil thoughts which would have seemed antecedently impossible and are not aware that they are due to some morbid proximity. this secret is of high importance, for it leads to the unveiling of consciences, one of the most incontestible and terrible powers of magical art. magnetic respiration produces about the soul a radiation of which it is the centre, and thus surrounds it with the ref

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

my garments are not unspotted, yet am i a noble daughter of heaven, even as thou art. leave me the secret of my terrible destiny, leave me the dread which surrounds me, curse me even if thou canst not comprehend; i shall none the less accomplish my work, and continue my career under the impulse of the breath of god! happy are the stars which rest, which shine like youthful queens in the peaceful society of the universe! i am the proscribed, the eternal wanderer, who has infinity for domain. they accuse me of setting fire to the planets, the heat of which i renew; they accuse me of terrifying the stars which i enlighten; they chide me with breaking in upon universal harmony, because i do not revolve about their particular centres, though i join them one with another, directing my gaze towa

e and genius. we are in the presence of a kind of sixtus v. poor, temperate, passionless, holding the entire world entangled in the web of his skilful combinations. this man excites at will the passions of his enemies, destroys them by means of one another, invariably reaches the point of view, and this without noise, without ostentation and without imposture. his object is to free the world of a society which the author of the book believes to be dangerous and malignant, and to attain it no cost is too great. rodin is ill lodged, ill clothed, nourished like the refuse of humanity, but ever fixed upon his work. consistently with his intention, the author depicts him as wretched, filthy, hideous, repulsive to the touch and horrible to the sight. but supposing this very exterior is a means o

rstanding of the words: gye have one father, one master, and ye are all brethren, h dealt a terrible blow at the sacred hierarchy. since that time, sacerdotal dignities have become a matter of intrigue or of chance; energetic mediocrity has managed to supplant modest superiority, misunderstood because of its modesty. yet, and notwithstanding, initiation being an essential law of religious life, a society which is instinctively magical formed at the decline of the pontifical power and speedily concentrated in itself alone the whole strength of 56 the ritual of transcendental magic christianity, because, though it only understood vaguely, it exercised positively the hierarchic power by recourse to the ordeals of initiation and the omnipotence of faith in passive obedience. what, in fact, did

aos in the midst of which we are perishing has been caused by the neglect of initiation, its ordeals and its mysteries. men, whose zeal was greater than their science, carried away by the popular maxims of the gospel, came to believe in the primitive and absolute equality of men. a famous hallucine, the eloquent and unfortunate rousseau, propagated with all the magic of his style the paradox that society alone depraves men. much as if he had said that competition and emulation in labour render workmen idle. the essential law of nature, that of initiation by effort and of voluntary and toilsome progress, has been misconstrued fatally. masonry has had its deserters, as catholicism its apostates. what has been the consequence? the substitution of a cast-iron level for the intellectual and sym

ters, as catholicism its apostates. what has been the consequence? the substitution of a cast-iron level for the intellectual and symbolical level. to preach equality to what is beneath, without instructing it how to rise upward, is not this condemning us to descend ourselves? and hence we have stooped to the reign of the carmagnola, the sanscullotes and marat. to restore tottering and distracted society, the hierarchy and initiation must be again established. the task is difficult, but the whole intelligent world feels that it is necessary to undertake it. must we pass through another deluge before succeeding? we trust earnestly not, and this book, perhaps the greatest but not the last of our the ceremonial of initiates 57 audacities, is an appeal unto all that is yet alive for the recons

ROBERT KIRK WALKER BETWEEN WORLDS

beside you, runne aye in the way, till the bird of day, and the luckyer lot betide you. vii acknowledgments this new edition of the secret commonwealth comes many years after i first read, in childhood, the incomplete edition prepared by andrew lang and published in the last century[*1] in the intervening period a modern academic edition, edited by stewart sanderson, was published by the folklore society (mistletoe series)[2. this important edition lists all known manuscript sources and published variants, and i am indebted to the author for much valuable information. i must also acknowledge dr. deirdre green, who, in 1982 introduced me to kirk's fairy hill and took me to visit kirk's grave and his home region in aberfoyle, thus reawakening my dormant interest in the secret commonwealth an

e tolerant catholics before the reformation, these extremists- puritans presbyterians, and others- viewed things that smacked of paganism, including maypoles, fairies and christmas, as idolatry, and suppressed them. it is no coincidence that, later, in wales people said it was the methodists who had driven out the fairies. another keynote of the seventeenth century was the foundation of the royal society (1662, which marked the official sanctioning of the new, emergent 'science. the career of forward ix someone like elias ashmole (1617-92, antiquary, alchemist and astrologer (who left for http//www.dreampower.com/kirk_wbw/pg_vi.htm (2 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) posterity not only a spell for a catching a fairy but also the ashmolean museum

r, kirk would be freed. unfortunately, this seems not to have been tried and so kirk still remains under the hill! kirk writes his account of the fairies in the flexible and forward x distinctive prose of the seventeenth century- a prose increasingly difficult for the general reader to comprehend. moreover, the fullest text of kirk's work, edited by stewart sanderson and published by the folklore society (1976, is uncompromisingly scholarly. hopefully, this version, which smoothes out difficulties without losing the rhythms of kirk's speech, will make him more accessible. the rest i leave r.j. stewart to (as kirk would have put it) discover. we have argued over kirk the length of scotland, and, with the encouragement of friends, will likely do so till kirk, or for that matter king arthur

arlier 1815 edition that had been, reputedly, edited by sir walter scott.[5] lang's introduction linked the text and traditions of second sight and fairy lore with the current fashion and enthusiasm among certain scholars and scientists for spiritualism and extra- sensory perception, with which he was involved, including introduction 3 comparisons to experiments and reports being assembled by the society for psychical research. the only modern and complete edition that reproduces kirk's text as exactly as possible from early manuscripts, is, as mentioned (in our preface, that edited by stewart sanderson for the folklore society [2, though there are a small number of incomplete or confused editions based on the nineteenth-century versions.[5] although researchers and experts from the ninete

ntioned. lord reay had a copy of the http//www.dreampower.com/kirk_wbw/pg_1.htm (2 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) secret commonwealth, one of a small number of handwritten copies which had been circulated in london, initially to people whom kirk had met during one of his visits as translator of the bible into gaelic. in 1684 pepys, a member of the royal society which investigated and promoted scientific advances, of which boyle was also a member, had traveled to spain. among other activities, he made a thorough investigation of the saludadors of seville. these were seers who had a widespread reputation of being able to prophecy, perform cures, and see at a distance. he also investigated the mal de ojo or evil eye, and concluded and reported that

RUBY TABLET OF SET

e agathon. he offered the famous "parable of the cave" whereby philosophers (who have seen the agathon of perfect wisdom) lead mankind into the light by means of the dialectic [here "dialectic" means teaching or rather the encouraging of selfteaching through examination and refutation of imperfect concepts] plato was an elitist, but his elitism was directed towards an ideal, happy, and harmonious society, which he felt could best be attained by enlightened stratification of roles. his prescription was thus benevolent aristocracy. critics of plato erroneously attack him as a totalitarian oligarch. they are also bewildered by the "mysticism" which permeates his writings. such "mysticism" is intelligible to those familiar with egyptian and pythagorean concepts. in the laws plato argues that t

l make it possible to share in the activities of goodness" only in a state with an ideal constitution are the "good man" and the "good citizen" identical. otherwise there is conflict, forced choice, and ongoing tension between the two. aristotle postulates right and wrong kinds of authority: right is rule in the common interest, and wrong is rule in the interests of only a part or some parts of a society. there are three types of authority: one, few, and many. combining the right kinds with the three types results in monarchy, aristocracy, and constitutional government [by the middle class. the perversions of these are tyranny, oligarchy, and democracy (mob rule. the best kind of constitutional government is the politeia: a mixture of democracy, oligarchy, and aristocracy wherein governmen

siders the "average man" a dangerous fool governed by passions and emotions rather than by virtue and reason. the stoic disapproves of war and slavery, and believes in humanitarianism and equality of all humans as elements of nature. but he does not advocate violent social revolutions or drastic policies to attain these ends. change must come "naturally" not artificially. stoics sought harmony in society, which. unlike epicureans. they acknowledged as natural. the stoic ideal was a "world society (cosmopolis) transcending regional divisions: one of alexander's goals for his empire. a variant on stoicism was the early cynicism of antisthenes (444-365 bce) and diogenes (d. 323 bce, who advocated a rejection of worldly goods and involvement [including politics] and a concentration on virtue a

ne the beginnings of significant political systems. it is the beginning that sets the pattern for a political situation; successive rulers are relative imitations reflecting the beginning. this is the basis for machiavelli's being called the first political scientist, since he seeks an explanation of a state in what it is and has been rather than in its future goals or ideals. the founder(s) of a society must be excused for acts which are inexcusable after the society has been established. the grounds for this initial license are simply the forceful, initial establishment of good qualities and benefits of the resultant society. examples of such unprincipled founders in the prince are moses, romulus, and cyrus. each of whom attacked and destroyed rivals in order to found the important state

tion" a somewhat militant retrenchment by that church. from 1545 to 1563 the council of trent, a catholic church conference, met to resolve questions of dogma. once decided, these dogma were promulgated and enforced with a seriousness not found during the pleasure-loving papacy of the renaissance "if my own father were a heretic" said paul iv "i would burn him" in 1540 ignatius loyola founded the society of jesus (jesuits, characterized by extreme discipline and machiavellian social influence. loyola placed great stress on education, and by the 17th century jesuit-dominated universities were educating virtually all of catholic europe. after 1550 tensions between catholics and protestants had reached the stage of religious warfare, culminating in the terrible thirty years' war between denma

SABBATIC KABALA OF THE CROOKED PATH

e is the master of the forge and the transgressor who made the yud possible, in one esoteric meaning of this complex mystery, because he took it to use. yud is the hand and cain is the blacksmith, the forger and the loner. also, the tarot gives the yud the influence of the hermit, properly enough- even if he multiplied with his line of witches, witches have through all ages been the loners of the society. a most, or rather moist delicate mys tery is expressed through the sexual daemon, lilitu. there are also spells included for the working of her influence (p. 320-323) connected to the rosary and through this the oracular state achieved by recitation or japa. this rosary consists of 22 beads for incubi, 22 for succubi, 44 for her. this is very dangerous undertakings and should only be perf

SALMANRUSHDIE THESATANICVERSES

managed, however, only to piss her off "i wanted to warn you about billy" was what he said. she went icy "chamcha, listen up. i'll discuss this with you one time because behind all your bulishit you do maybe care for me a little. so comprehend, please, that i am an intelligent female. i have read _finnegans wake_ and am conversant with postmodernist critiques of the west, e.g. that we have here a society capable only of pastiche: a 'flattened' world. when i become the voice of a bottle of bubble bath, i am entering flatland knowingly, understanding what i'm doing and why. viz, i am earning cash. and as an intelligent woman, able to do fifteen minutes on stoicism and more on japanese cinema, i say to you, chamcha, that i am fully aware of billy boy's rep. don't teach me about exploitation

n what to expect from valance. what he got was, at least, unvarnished "you've done well" hal congratulated him "for a person of the tinted persuasion" and proceeded, without taking his eyes off chamcha's face "let me tell you some facts. within the last three months, we re--shot a peanut--butter poster because it researched better without the black kid in the background. we re-recorded a building society jingle because t"chairman thought the singer sounded black, even though he was white as a sodding sheet, and even though, the year before, we'd used a black boy who, luckily for him, didn't suffer from an excess of soul. we were told by a major airline that we couldn't use any blacks in their ads, even though they were actually employees oi the airline. a black actor came to audition for m

ler, too. be that as it may: it transpired that the optimism of the report in the imported movie magazine had been ill founded, because within days of its publication the local papers carried news of billy battuta's arrest, in a midtown new york sushi bar, along with a female companion, mildred mamoulian, described as an actress, forty years of age. the story was that he had approached numbers of society matrons "movers and shakers, asking for "very substantial" sums of money which he had claimed to need in order to buy his freedom from a sect of devil worshippers. once a confidence man, always a confidence man: it was what mimi mamoulian would no doubt have described as a beautiful sting. penetrating the heart of american religiosity, pleading to be saved "when you sell your soul you can'

g _hopeyu guessma nayym. police community relations officers pointed to the "growing devil-cult among young blacks and asians" as a "deplorable tendency, using this "satanist revival" to fight back against the allegations of ms pamela chamcha and the local cr c "who are the witches now "chamcha" mishal said excitedly "you're a hero. i mean, people can really identify with you. it's an image white society has rejected for so long that we can really take it, you know, occupy it, inhabit it, reclaim it and make it our own. it's time you considered action "go away" cried saladin, in his bewilderment "this isn't what i wanted. this is not what i meant, at all "you're growing out of the attic, anyhow" rejoined mishal, miffed "it won't be big enough for you in not too long a while" things were ce

d each day into the bowels of the earth. their kisses grew longer and more passionate. sometimes she would not detach himself when the buzzer rang for the lift; uriah would have to push her back, with a cry of "cool off, girl, the public" uriah had a vocational attitude to his work. he spoke to her of his pride in his uniform, of his satisfaction at being in the public service, giving his life to society. she thought he sounded a shade pompous, and wanted to say "uri, man, you jus a elevator boy here" but intuiting that such realism would not be well received, she held her troublesome tongue, or, rather, pushed it into his mouth. their embraces in the tunnel became wars. now he was trying to get away, straightening his tunic, while she bit his ear and pushed her hand down inside his trouse

SATANIC APHORISMS

ot 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 posturing can be most irritating and isn't applying the cardinal rules of lesser magic. on equ

other level entirely from the rest of the world. 7. forgetfulness of past orthodoxies be aware that this is one of the keys to brainwashing people into accepting something new and different, when in reality it's something that was once widely accepted but is now presented in a new package. we are expected to rave about the genius of the creator and forget the original. this makes for a disposable society. 8. counterproductive pride that first word is important. pride is great up to the point you begin to throw out the baby with the bathwater. the rule of satanism is: if it works for you, great. when it stops working for you, when you've painted yourself into a corner and the only way out is to say, i'm sorry, i made a mistake, i wish we could compromise somehow, then do it. 9. lack of aest

and the only way out is to say, i'm sorry, i made a mistake, i wish we could compromise somehow, then do it. 9. lack of aesthetics this is the physical application of the balance factor. aesthetics is important in lesser magic and should be cultivated. it is obvious that no one can collect any money off classical standards of beauty and form most of the time so they are discouraged in a consumer society, but an eye for beauty, for balance, is an essential satanic tool and must be applied for greatest magical effectiveness. it's not what's supposed to be pleasing it's what is. aesthetics is a personal thing, reflective of one's own nature, but there are universally pleasing and harmonious configurations that should not be deninicalled "the black pope" by many of his followers, anton lavey

SATANIC BIBLE

hedonism, and from it there have emerged a wide variety of brilliant individuals- doctors, lawyers, engineers, teachers, writers, stockbrokers, real estate developers, actors and actresses, mass communications media people (to cite a few categories of satanists- who are interested in formalizing and perpetuating this all-pervading religion and way of life. it is not an easy religion to adopt in a society ruled so long by puritan ethics. there is no false altruism or mandatory love-thy-neighbor concept in this religion. satanism is a blatantly selfish, brutal philosophy. it is based on the belief that human beings are inherently selfish, violent creatures, that life is a darwinian struggle for survival of the fittest, that only the strong survive and the earth will be ruled by those who fig

ghbor concept in this religion. satanism is a blatantly selfish, brutal philosophy. it is based on the belief that human beings are inherently selfish, violent creatures, that life is a darwinian struggle for survival of the fittest, that only the strong survive and the earth will be ruled by those who fight to win the ceaseless competition that exists in all jungles- including those of urbanized society. abhor this brutal outlook if you will; it is based, as it has been for centuries, on real conditions that exist in the world we inhabit rather than the mystical lands of milk and honey depicted in the christian bible. in the satanic bible, anton lavey has explained the philosophy of satanism more profoundly than any of his ancestors in the kingdom of darkness, while describing in detail t

example. none of the performers consider that their "emancipated" form of sex might be regarded as regimented and infantile by non-members who fail to equate uniformity with freedom. the satanist realizes that if he is to be a sexual connoiseur (and truly free from all sexual guilt) he cannot be stifled by the so-called sexual revolutionists any more than he can by the prudery of his guilt-ridden society. these free-sex clubs miss the whole point of sexual freedom. unless sexual activity can be expressed on an individual basis (which includes personal fetishes, there is absolutely no purpose in belonging to a sexual freedom organization. satanism condones any type of sexual activity which properly satisfies your individual desires- be it heterosexual, homosexual, bisexual, or even asexual

freedom organization. satanism condones any type of sexual activity which properly satisfies your individual desires- be it heterosexual, homosexual, bisexual, or even asexual, if you choose. satanism also sanctions any fetish or deviation which will enhance your sex-life, so long as it involves no one who does not wish to be involved. the prevalence of deviant and/or fetishistic behavior in our society would stagger the imagination of the sexually na ve. there are more sexual variants than the unenlightened individual can perceive: transvestism, sadism, masochism, urolagnia, exhibitionism- to name only a few of the more predominant. everyone has some form of fetish, but because they are unaware of the preponderance of fetishistic activity in our society, they feel they are depraved if th

are aware of all the implications, advantages, and disadvantages, and are certain your actions will hurt no one who does not wish or deserve to be hurt, you have no cause to suppress your sexual preferences. just as no two people are exactly the same in their choice of diet or have the same capacity for the consumption of food, sexual tastes and appetites vary from person to person. no person or society has the right to set limitations on the sexual standards or the frequency of sexual activity of another. proper sexual conduct can only be judged within the context of each individual situation. therefore, what one person considers sexually correct and moral may be frustrating to another. the reverse is also true; one person may have great sexual prowess, but it is unjust for him to belitt

SATANIC RITUALS

der of the illuminati, founded in 1776 by adam weishaupt as an extension of existing masonic ritual ten years earlier, gotthold lessing had influenced many germans' opinions on the limits of die arts with his critical treatise, laoco n. the intellectual climate in germany had reached the point of controversy that in england gave rise to the hell fire club. passing off the bavarian illuminati as a society with a purely political base is a blunder often made by those who naively think that politics and magic ritual do not mix. masonic orders have contained the most influential men in many governments, and virtually every occult order has many masonic roots. the rites of the illuminati became the basis of the curriculum of the later ordo templi orientis, founded in 1902 by karl kellner and ad

ey were often designed by the same architects. angles of non-euclidian incidence and lovecraftian aspect were prime visual ingredients. ceremonies like das wahsinn der logisch (the madness of logic) were marat/sade type playlets in which the craziest patients became the asylum heads, using their standards of behavior as criteria in selecting those they deemed mad enough to be safely released into society. the lunatic became a magic influence on those outside the asylum, and controlled people's actions from the safety of confinement. the principles were employed for real-life ends by real-life caligaris and mabuses. and still are. flashing lights producing stroboscopic effects, electrostatic generators, electric organs with controllable harmonics, scanners, and a mental discipline and emoti

iated from established christian dogma has fallen because the pious majority has been outraged by said cult's traffic with underaged persons. admittedly, many of these cults have been little more than confidence games, or sexual outlets, cloaked in white-light spirituality. while we concur that age is no proof of sound judgment, we recognize the importance of working within the legal framework of society. there is nothing inherently wrong with morality: in fact it is necessary for the great enjoyment which comes with controlled, rational, and harmless immorality. what is objectionable, though, is a morality based on obsolete and exhausted principles. the children's "baptism" set forth here rejoices in the infant's intrinsic freedom from such expendable principles. the adult's baptism celeb

SATANICON

and their insidious effects upon man throughout history. through the communication of our truth; the establishment of allied satanic churches, and the breeding and rearing of our children of the satanic archetype, our ranks will eventually turnthe- tables on the nazarene plague. we must work towards a socio-religious order based on worth, pride, strength, non-belief and rational self-interest. a society where the weak are mere folly and sport for the barbarian. man above god; master above slave! a return to the elements of the pre-xian society of barbarism which readily stood as examples and models for the philosophies of nietzsche, spencer and the marquis de sade. warning concerning the great christian conspiracy of armageddon and the religion of the true deceiver shall cause much strife

civilization. the xian church and its pulpit-pounders have always made their living off the fears of the people: the fear of retribution if one does not submit to their doctrines and eternal punishment if one does not submit to their god. to be a false christ is to allow the worthless to perish while allowing the worthy to flourish. the second coming not of jesus but the re-birth of babylon! the society of satan! the true saviors of mankind; the enlighteners of truth are the antichrists! the satanic creed and the precepts of evilution are guidelines, which if adhered to, will serve as a catalyst for individuality, creativity, diabolical thought and the development of a strong ego* further, it is essential that the satanist maintain these evilutionary formulae if he/she is to be successful

y being worthy of passing judgment upon you, is you -10- the satanic philosophy of sexual love we of the antichrist religion recognize our birth-right to instinctual and mythological sexual pleasures. complete sexual freedom is absolute, whether one is heterosexual, homosexual, bisexual or even asexual. such preferences are not in any way, pertinent in determining one s inherent value or place in society. as an established religion, we ve blatantly chosen to represent all that is considered xianly immoral, evil sinful, and we further accept and embrace this unholy stance as righteous reality undeniable parts and proclivities of human nature. historically, our kindred predecessors, ancient babylon, were renowned for their unrestricted sexual expression and taboo practices. likewise, our mod

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

he inequality of people, of sexes and of races. it accepts the necessity of disease, famine and death. take away such things and mankind creates a dangerous imbalance in nature and it is in nature that satanism is firmly grounded. however, in order to return to a natural way of living, certain practices are deemed useful in order to free the individuals contaminated psyche from the education of a society and civilization racked with guilt, repression and taboo. one may ask whether society in the latter half of the twentieth century is really as oppressive as the satanist makes out. in answer to this the satanist may cite many examples of political policy that encroach upon individual liberty. the predominance in equal rights- for sex and race- practically forced upon the inhabitants of wes

ty and civilization racked with guilt, repression and taboo. one may ask whether society in the latter half of the twentieth century is really as oppressive as the satanist makes out. in answer to this the satanist may cite many examples of political policy that encroach upon individual liberty. the predominance in equal rights- for sex and race- practically forced upon the inhabitants of western society. the continual repression and taboo concerning minority sexual groups, be they for example sado-masochistic, transvestite or homosexual. the forbidding of an individuals right to kill in self defence and the maintenance of the laws against euthanasia are all examples of the (generally unconscious) influence of society upon the individual. it is for these reasons and many more besides that

red-magick.com< the esoteric library based upon older qabalistic and eastern magical traditions. crowley added the letter 'k' in order to differentiate between his own brand of sex magick and other non-sexual forms of magic. in this essay i have however used both forms of the word, in relation to how the relevant satanic group spells the word. initiation during the 13th century a secret religious society known as the luciferans was discovered operating in germany. the luciferans believed that lucifer had been wrongly cast out of heaven but that one day he and his worshippers would resume their rightful place in heaven. during the investigation that ensued, the roman church also discovered an initiation ritual which some of the luciferians confessed to under the threat of death. according t

ally female, or of a baby or young child and the drinking of a concoction of urine, sperm and/or vaginal fluid and blood whilst the participants blasphemed against god and jesus christ. from a moral perspective there is little, or often, no attempt to apologise for such cases from any satanic quarter. here one comes across the satanic morality, or amorality where what is traditionally accepted by society is not by satanism. it is by going against the accepted norm that the satanist finds the freedom within, by going to extremes of emotion, thought and action the satanist can find a balance between them,one that is based, not on rhetoric, but on both personal experience and premeditated action. so whilst society has attempted to imbue its members with moral constraints which are often portr

sness, uncleanliness and weakness. the necessary prequisite to undergo such a satanic initiation begins simply with the feeling 'that there is more to life than the normal round of work and pleasure'(4) it is from this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from the manipulations of society and its adherent morality as satanism- an examination of satanic black magic side 2 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 mentioned earlier. once the ritual initiation has been completed there then begins a process of psychological change. to a large extent this change is simply a development of conscious awareness of one's actions

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ore than twenty different major religions. features and format world religions: almanac covers the history, traditions, and worldviews of dominant and less prominent religions and their sects and offshoots. this title examines the development of religions throughout history and into modern times: their philosophies and practices, sacred texts and teachings, effects on everyday life, influences on society and culture, and more. the two-volume set features eighteen chapters on today s prominent world religions and also explores ancient beliefs, such as those of egypt and mesopotamia; smaller movements like that of neo-paganism and baha; and philosophies, including those of ancient greece and rome, agnosticism, and atheism. in addition, vii an introductory chapter, what is religion, explores

t it comes from the latin word religio, but there is some confusion about the origin of that word. some say it comes from the latin verb relegare, which means to read again or go over again, as in the repetition of scripture or holy writing. others say the root is religare, which can mean to reconnect, but can also mean to bind or fasten. in this last interpretation, religion serves the state and society by binding its believers to social rules and norms. definitions of religion vary. some are extremely broad, such as that of the american religious scholar paul tillich (1886 1965, who called religion anything that deals with ultimate concern. some definitions are very narrow, such as those that claim religion is only a belief in god, or allah, or the buddha, or some other divine or spiritu

here are ways of telling the difference between an established religion and a cult. cults enforce obedience and discourage independent thought. true religions, in contrast, leave room for individual interpretations. cults also attempt to cut believers off from their former life, including family and friends not involved in the cult, while religions generally embrace families as the cornerstone of society. at times, cults may also use physical threats to deal with their critics, while religions usually attempt to deal with such critics in a respectful manner. size and age also have something to do with cult status. usually cults are newly formed and small. despite the modern negative sense that the word cult has, its historical use was positive, or at least neutral. on the positive side, cu

or may not be factual, but they are always important to religion. myths often deal with gods and goddesses and attempt to explain a natural phenomenon or event, or even a way of looking at the world. primitive cultures all over the world, for example, have some form of creation myth, such as how the world was created, or who put the sun and stars in place. such stories can be very important for a society, because they give people a sense of how the universe works and what their place is in it. a young boy looks to his elders as he learns to pray in a mosque. some scientists use the meme theory to explain religion as a complex of inherited traits handed down from one generation to another. michael s. yamashita/corbisbettmann. world religions: almanac 13 what is religion? myth is not the sam

a valuable product of faith, linking them to a bigger universe and giving them hope of eternal life. others find in their religion an opportunity for intellectual analysis of doctrines and teachings, while for others the value of religion comes in its teachings about leading a moral and ethical life. most religions teach some form of moderation, and this in turn puts limits on believers and makes society more stable. part of this social control comes from the figures of authority in provided by each religion. still others find comfort in the traditions of their religion, including architecture and music. in practical terms, religions have at times been responsible for founding educational institutions, hospitals, and charities, forming the backbone of social welfare networks throughout the

SEPHER YETZIRAH WESTCOTT

aries are, however, so extensive as to demand years of study, and i feel no hesitation in confessing that my researches into them have been but superficial. for convenience of study i have placed the notes in a separate form at the end of the work, and i have made a short definition of the subject-matter of each chapter. the substance of this little volume was read as lecture before "the hermetic society of london" in the summer of 1886, dr. anna kingsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others, of later date, are answers which have been given to students of theosophy and hermetic philosophy, an

gsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others, of later date, are answers which have been given to students of theosophy and hermetic philosophy, and to my pupils of the study groups of the rosicrucian society of england. sepher yetzirah the book of formation chapter i section 1. in thirty-two (1) mysterious paths of wisdom did jah (2) the jehovah of hosts (3) the god of israel (4) the living elohim (5) the king of ages, the merciful and gracious god (6) the exalted one, the dweller in eternity, most high and holy--engrave his name by the three sepharim (7- numbers, letters, and sounds.(8) 2. te

SET IT STRAIGHT

think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (the particularizations of which we in a

SETH IN THE MAGICKAL TEXTS

104, n. 93. by implication doresse appears to say that the egyptian seth now was seen as a positive figure. the author indeed wonders "whether, 1 the rediscovery of gnosticism, 2 vols, ed. b. layton, studies in the history of religion 41 (leiden 1980/81) 2.500. 2 w. fauth "seth-typhon, onoel und der eselkopfige gott, oriens christianus 57 (1973) 92. 3 b.a. pearson "egyptian seth and gnostic seth, society of biblical literature seminar papers 22 (missoula 1977) 33. cf. pearson "seth, 501. 4 "the egyptian background of gnosticism" in le origini dello gnosticismo, ed. u. bianchi, studies in the history of religion 12 (leiden 1967) 236. seth in the magical texts 87 perchance, some of these [gnostic] myths did not bring him into such contact with his homonym, seth the son of adam, as to create

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

p in the project. most find twelve helpers quite enough, though some require more. mostly, however, twelve is considered an optimum extended, cbr family group. of course, one fa mily will become associated with others, and in time, a tribe will form. this is handy as when something really big falls over, there are adequate resources to help pick it up. here, here! if we keep this up, we'll have a society on our hands. oh well. fortunately, the cbr has taken all this into consideration, and there are many lessons devoted to handling that subject. you see, the cbr is at its best when dealing with people. however, before we start dealing with people, we have to begin dealing with you. order and stability are necessary to success, and all brothers and sisters, including you, must first begin b

ves being in control of our thinking and our emotions. there are those who run free, mindlessly doing whatever seems like a passable idea at the time, never weighing past successes or failures or having any concern about how their actions may affect future events. these people never fare very well, and the product of their lives generally adds up to little or nothing. mostly, they are a burden on society, and often they are shunned or expelled from the community at large. other more intelligent people learn by doing and seeing and knowing. they consider their actions before they do them, deciding whether or not they like the probable outcome. these people are usually successful in their endeavors and are well thought of by their family, friends and community. therefore, our doing should be

lowing spring. if a criminal robbed and killed a man and was later caught and hanged for his crime, another person contemplating such an act might well assume that he would suffer the same fate and therefore refrain from such action, thereby avoiding the consequences. a brother or sister not only considers how his or her actions will affect his or her own future but also the futures of others and society in general. they learn to think in concentric rings through time and space, observing the action and reaction of their manipulations. an adept is also conscious of the actions of other people and their affects upon the whole. throwing a gallon of bleach into an acid vat is not a smooth move. often, a perceptive adept, by some small, apparently insignificant act can often ward off harmful e

impossible goals, for only a fool would cast himself into an impossible role. it is better to remain centered and balanced, answering to the call of reason being neither good nor evil and satisfied with that outcome. however, adepts have to live with themselves and have an interest in growing spiritually. therefore, they tend to consider their actions and their effects on themselves, others, and society as a whole. maintaining their whole-self balance sheet on the asset side becomes second nature, and they become stronger with each passing day. so will you "there are those who constantly fail in their purpose. of course, the question arises as to why. the answer always is that they didn't believe in themselves" the rest of light resting the mind and receiving illumination. for ten minutes

ho learns something new will never be less than they were, and a person who becomes strong enough to give some back will never be concerned about his or her purpose in life. hear it again: once an adept has built his or her strong foundation and adequately provided for their own, they may then make investments and deposits to the bank of man in such a manner as to become a positive influence upon society as a whole. in other words, when a person comes to your door and asks for food, let them chop some wood or water the garden while you fix their lunch. if the person does not know how to chop wood, then take a few moments and teach them. they will then have a trade, for they can go into the forest, cut wood and sell it. the result is that you have made an investment in a person, and they no

SINISTER TAROT

desert three fingers and a skull are laid on fur the stones of a circle turn to frogs the skeleton of a child the birth of an army a nexion is opened. wyrd- azanigin that which is beyond personal destiny. that which causes expression of itself via the implementation or provocation of acts which in their design achieve long term aims beyond the causal death of an individual; changing aspects of a society by significant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e with so wealthy a cavalier; he has that attraction to gold which the magnet has to steel. well, cetoxa, what fresh news of the ducats of signor zanoni "oh" said cetoxa, carelessly "my friend "ha! ha! hear him; his friend "yes; my friend zanoni is going to rome for a short time; when he returns, he has promised me to fix a day to sup with me, and i will then introduce him to you, and to the best society of naples! diavolo! but he is a most agreeable and witty gentleman "pray tell us how you came so suddenly to be his friend "my dear belgioso, nothing more natural. he desired a box at san carlo; but i need not tell you that the expectation of a new opera (ah, how superb it is, that poor devil, pisani; who would have thought it) and a new singer (what a face, what a voice! ah) had engaged e

accomplished scholar, the aspiring politician. it was one of those petits soupers for which the capital of all social pleasures was so renowned. the conversation, as might be expected, was literary and intellectual, enlivened by graceful pleasantry. many of the ladies of that ancient and proud noblesse for the noblesse yet existed, though its hours were already numbered added to the charm of the society; and theirs were the boldest criticisms, and often the most liberal sentiments. vain labour for me vain labour almost for the grave english language to do justice to the sparkling paradoxes that flew from lip to lip. the favourite theme was the superiority of the moderns to the ancients. condorcet on this head was eloquent, and to some, at least, of his audience, most convincing. that volt

juste et de l'injuste, la probite comme une affaire de gout, ou de bienseance, le monde comme le patrimoine des fripons adroits "discours de robespierre" mai 7, 1794 (this sect (the encyclopaedists) propagate with much zeal the doctrine of materialism, which prevails among the great and the wits; we owe to it partly that kind of practical philosophy which, reducing egotism to a system, looks upon society as a war of cunning; success the rule of right and wrong, honesty as an affair of taste or decency: and the world as the patrimony of clever scoundrels) a volume lay on a table, it was one of voltaire, and the page was opened at his argumentative assertion of the existence of the supreme being("histoire de jenni) the margin was covered with pencilled notes, in the stiff but tremulous hand

most agreeable person. i am sorry to hear him talk so strangely to-night; it serves to encourage the various foolish reports that are circulated concerning him "and surely" said another neapolitan "the circumstance that occurred but the other day, so well known to yourself, cetoxa, justifies the reports you pretend to deprecate "myself and my countryman" said glyndon "mix so little in neapolitan society, that we lose much that appears well worthy of lively interest. may i enquire what are the reports, and what is the circumstance you refer to "as to the reports, gentlemen" said cetoxa, courteously, addressing himself to the two englishmen "it may suffice to observe, that they attribute to the signor zanoni certain qualities which everybody desires for himself, but damns any one else for p

ve" said mervale, rising "come, glyndon; shall we seek our hotel? it is almost daylight. adieu, signor "what think you of this story" said glyndon, as the young men walked homeward "why, it is very clear that this zanoni is some imposter, some clever rogue; and the neapolitan shares the booty, and puffs him off with all the hackneyed charlatanism of the marvellous. an unknown adventurer gets into society by being made an object of awe and curiosity; he is more than ordinarily handsome, and the women are quite content to receive him without any other recommendation than his own face and cetoxa's fables "i cannot agree with you. cetoxa, though a gambler and a rake, is a nobleman of birth and high repute for courage and honour. besides, this stranger, with his noble presence and lofty air, so

SIR WALLIS BUDGE EGYPTIAN MAGIC

ood, introduction to the modern classification of insects, london, 1839, vol. i. p. 204 ff. 37:2 see my mummy, p. 233. 39:1 see joachim, das alteste buch uber heilkunde, berlin, 1800, p. 160. 41:1 have given a summary of the chief varieties of the funeral scarab in my papyrus of ani, london, 1895, p. 262. 42:1 fragment of a graco-egyptian work upon magic (publications of the cambridge antiquarian society, 1852. 50:1 i.e, the deceased, who is identified with the god osiris. 52:1 unas, line 579. 52:2 line 192 f. 54:1 compare "give thou to pepi these two fingers which thou hast given to nefert, the daughter of the great god, as messengers from heaven to earth (pepi, line 422. 54:2 pepi, line 200. 54:3 pepi, line 471. 54:4 see my chapters of coming forth by day, translation, p. 270. 55:1 see t

SORCERIES OF ZOS

that he ever thought or imagined. thus, if you posses a picture by zos, and that picture contains some of his sigillized spells, you possess the whole grimoire, and you stand a great chance of being swept up and attuned to the vibrations of zos kia cultus. a little known aspect of spare, an aspect that links up with his friendship with thomas burke, reveals the fact that a curious chinese occult society- known as the cult of the ku- flourished in london in the nineteen-twenties. its headquarters may have been in peking, spare did not say, perhaps he did not know; but its london offshoot was not in limehouse as one might have expected, but in stockwell, not far from a studio-flat that spare shared with a friend. a secret session of the cult of the ku was witnessed by spare, who seems to ha

SPENSER THE CULT OF THE ALL SEEING EYE 1960

es the beacon magazine. this company was originally established as the lucifer publishing co, but changed its name on nov. 11, 1924 to the less startling one it bears today. a third branch of the lucis trust is located at 1 rue de varembe (3e, geneva, switzerland. alice a. bailey, the now deceased high priestess of the occult arcane school, established and headed the trust and its self-identified society of illumined minds. this powerful group has intimate connections with the united nations. the world goodwill bulletin issued a special edition on the united nations in july, 1957, which contained an article entitled "lodestone" we quote from its description of the meditation room "the visitor will be totally unprepared for what he will see as he steps in the door for a moment of quiet. bec

and saturnian kingdoms now return. now a new progeny is let down from the lofty heavens. favor, chaste lucina, the boy soon io be born in whom the iron age shall come to an end, and the golden one shall arise again in the whole earth" virgil was a pagan philosopher of rome.16 the literalure on the mystic meaning of the seal is extensive and amazing. it appears that almost every secret fraternity, society and movement in the country has claimed the seal's reverse side as its own. celestia root lang wrote:17 "the reverse side must have been designed by a mystic, one versed in symbolism. all true theosophists ought to be able to see. the connecting link between true theosophy and the reverse side of the seal of the united states. the time will come. when the white stone will become the headst

vice-president of india; other presidents and prime ministers; the buddhist pope; members of the world court; the governors of maryland and oklahoma; senators kenneth keating and john sherman cooper; the president of cbs news and the vice- president of nbc; the president of time, life, inc. and the president of the herald tribune; the president of paramount pictures; officials of the theosophical society, world union, world brotherhood, international spiritualists, vedanta society, and the cited fellowship of reconciliation; identified members of the communist party and many long-time communist-fronters (see e.k.r. columns; the head of the socialist party, norman thomas; financiers such as john d. rockefeller iv; lawyers like eustace seligman of sullivan and cromwell; religious figures: ra

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

are, and which can redeem and transform us if we consciously open ourselves to it. awareness of christ s presence in the world, the parousia, or so-called second coming, would be realized according to steiner in the awakening of individuals through the christ within them. it would be the new consciousness he saw about to dawn, and not the literal return expected by many, even in the theosophical society, of a messiah in the flesh. steiner unfolded his vision in kaleidoscopic richness through lectures and books in the decades that followed christianity as mystical fact. i have attempted at least to hint at the place held by certain discussions in his developed views, or to refer to subsequent elaborations of a theme, by means of forward references and an occasional substantive footnote. al

aracter, which can be described without reference to the particular personality concerned. to put it another way: an individual could be described as treading the path to divinization only after having undergone the particular typical experiences of an initiate. 92 christianity as mystical fact one example is the buddha as seen by his disciples, and as such a one did jesus first appear in his own society. we know today of the parallelism between the biographies of the buddha and jesus. one has only to observe the detailed correspondences between them to realize that any attempt at denial would be vain.91 there is an annunciation of buddha s birth to queen maya by a white elephant, which overshadows her and tells her that she is to bring forth a divine man. and he will attune all beings to

carries a pair of scales.142 when the fourth seal is opened, the rider who appears is called death, and hell was following close behind him; the rider stands for righteousness in religion. when the fifth seal is opened, the souls of those who have already taken up christianity appear: the creative idea behind christianity itself is manifested. but this refers only to the first stage of christian society, which is no less transitory than the other manifestations of the creative ideas. the sixth seal is opened. and now it is revealed that the spiritual world of christianity is something eternal. the apocalypse of john 133 the people are pervaded by the spiritual reality that actually brought christianity into existence. they are themselves made holy by what they have created: and i heard th

ed and ascended the ziggurat, or pyramid with its seven levels, and received cosmic symbols of power. he was identified in the rites with the creator-god marduk, who had also died before defeating the powers of chaos and ascending to his father, the wisdom-god ea, in heaven. on the festival, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests is translated in n.k. sandars, poems of heaven and hell from ancient mesopotamia (penguin, new york, 1989. the mystery significance of the events is further described by rudolf steiner, true and false paths in spiritual investigation (rudolf steiner press, london, 1985, pp. 3

SYMBOLISM

iates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. 1571 the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the egyptian society understood that these neters were purely symbols. when the egyptian elite paid homage to the neters, they paid homage to the aspects of the universe or of the self represented by those neters. one neter of obvious importance is set. in dealing with this symbol, we try to identify the original meaning of the symbol, and try to eliminate the corruptions of the symbol imposed by the later rul

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

neapolis, minn; ann arbor, mich; wichita, kan; phoenix, az; portland, or; flagstaff, az; seattle, wash; houston, tx; los angeles, ca. and surrounding areas; atlanta, ga; new orleans, la, springfield, miss. other cities are important to the illuminati, as well, but these cities funnel money for them, conduct research, and often regional councils sit within them "the illuminati have organized their society along extremely hierarchical, or stratified, levels. in fact, the top levels are known as the hierarchical and anarchical levels "the illuminati have divided the united states into seven geographical regions; each region has its own regional council, composed of 13 members, with an advisory board of three elders to each one. these regions interact for purposes of finances; personnel; teach

now, and please forgive me for this, okay? their goal is to rule the world, and personally i believe that they do- it's just not open yet. gs: mm hm. sv: and they say they're now preparing people for when they disclose themselves openly. does that mean that they can't be stopped? i believe they could. i believe it would take a miracle, because of the amount of infiltration i see at all levels of society, and the world. these guys, these people have a lot of money. they have a lot of influence. and your average person has no idea of how much is going on behind the scenes that no one understands. but, with that said, i think that they're already there, they just aren't open. these people just don't know where they're going (laughs) if they did, i think the average person would be horrified

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ng, of an artificiality that is readily apparent. therefore, the ideas contained here are for those who are incomplete, who need to expand beyond their current vision of life. expansion results from understanding and "applying" what is learned by perceiving the objective and subjective universe s in new and unique manners. it begins with the destruction of the psychological construct of "culture "society" and "genes" that we are born with, and of which we develop in our formative stages. it doesn t mean abandoning culture or society, it means stepping aside from them, evaluating them and then invoking them as property to be used. typically, individuals accept their born culture and society with little or no question of it. it is ingrained from birth, antinomianism demands that all construc

re and society with little or no question of it. it is ingrained from birth, antinomianism demands that all constructions be evaluated on their own merits as to the degree it is useful for the development of the individual. expansion is a movement away from a point. the first point you will move away from is the cognitive platform that has impacted you by the order/beliefs/icons and affinities of society, culture and genetics. this is the first step, subsequent understandings will be built upon what you begin to create from this "clean slate" of internal and external experience. the state of man as he is, is not to "do. you cannot change without "doing. to "do" results from becoming aware and realizing something needs to be done on a personal level and then acting. this is the key, this is

s. nature is a reflection of god, and that god is encapsulated as a form particular to the time/space environment that we, as human beings, perceive. god is all present through this perceptual construct. now, with this groundwork laid, we can approach the concept of true evil. we started this chapter out by carefully defining the difference between evil- as action carried out against the norms of society/culture/law- and true evil as an independent principle that has no connection to the former. this was demonstrated by defining how good- in the sense of personal transformation through the right hand path of god and the universal nature of man- is a principle of spirtiual transformation through various paths of least resistance. further, i have hypothesized that this principle is inherent

gh synchronous/harmonic/enharmonic resonance (among other variations) that extension and retraction attract the activity necessary for tranformation. this complex energetic relationship describes the relevance of ideas (directed and formulative energy) extending through time. it also explains how complexes of ideas are drawn together (retracted) and then extended into the human milieu of culture, society, and intellection. resonance is the template that resulted from the first becoming and it is embedded within that essential complex at all perceptual levels. it has been called many different things at assorted periods of time and culture (yin/yang, passive/active, positive/negative etc) however, the essence remains the same no matter the conditions they are manifest within. resonance can

rve as a constant reminder of one's own possibility to further personal development and growth. a true curse for the weak of will who would wish to "go back" and seek solace in unity. you have been warned. the first idea about separation that needs to be understood is that it results from the influence of the left hand path initiatory process. within the objective and greater world of culture and society, the lhp has come into existence as a manifestation of the antinomian path of spiritual dissent. this type of separation is not physical. you cannot look at someone and see their separation. however, you can see what separation does within the works an individual creates, and this is how we recognize the lhp through culture and time. separation is not recognized for what it is, but rather

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

r 600 incredible pages, is truth. here you will see pictures of many of the foremost movers and shakers of human history, ancient and modern, as they secretly communicate through sign and symbol. naturally, the elite do not relish being exposed in their dirty works and evil doing. they and their dumbed-down minions i am referring to the overwhelming "see no evil, hear no evil" masses of people in society can be expected to quickly jump to the attack and attempt to deny it all. through sleight-of-hand, they will do their utmost to divert your attention "the pictures are taken out of context" they will protest "the images are not what they seem "here, listen to us" they will implore "it's not what it looks like. let us explain it all to you "don't be hasty now in your judgment" they'll cry "

n other orders. then, of course, there is the order of the rosicrucians, the order of the trapezoid, the priory of sion, the alta vendita, the p2 lodge, the solar order of the temple, the modern-day knights templar, the vatican's knights of malta and knights of columbus, the order of the odd fellows, the order of ahepa, the order introduction 13 of skull and bones, the bohemian club, the pilgrims society, and a thousand or more other secret societies and orders, not to mention the many jewish cabalistic groups, satanic churches, and witchcraft and druid sects. knowledge of secret signs opens doors british satanist aleister crowley, a man who fancied himself the "wickedest man on the planet" was grand master of the ordo templi orientis (o.t.o) and also founded the mysterious and luciferian

ecret of all but there's also the matter of the most terrible secret of all, the secret that, if 18 codex magica discovered, would sound the death knell for the illuminati and freemasonry. manly p. hall, 33, touched on this in his book, lectures on ancient philosophy: freemasonry is a fraternity within a fraternity an outer organization, concealing an inner brotherhood of the elect. the invisible society is a secret fraternity dedicated to a mysterious secret.7 as hall alludes, freemasonry hides its greatest secret even from its membership at large only an invisible "inner brotherhood" is entrusted with it. robert guffey, writing in the book, the conspiracy reader, reports that the "cryptocrats" as he calls the elite, consider most americans to be mere sheep who must be kept from discoveri

these men shrink from the facts, hoping against hope that all will turn out satisfactory in the end. the reality that a monstrous conspiracy exists against them and against their loved ones becomes an enormous burden they simply cannot bear. cowards, it seems, die a thousand deaths. swedish researcher juri lina, whose book, architects of deception, is a revealing, fact-filled expose of the secret society of freemasonry, warns that the ideology of "illuminism" propagated by international freemasonry and other secret elite groups, is an overwhelming, hidden danger to all of us. it has already brought the most violent upheavals and revolutions and is responsible for the "moral and spiritual degeneration of the individual."25 yet astonishingly, writes lina, most men and women are hopelessly ob

acts, drug addiction, or sexual perversion. 2. a person having a psychopathic personality. megalomania: 1. a mania for great or grandiose performance. 2. a delusional mental disorder that is marked by infantile feelings of personal omnipotence and grandeur. 26 codex magica in sum, the psychopath possesses a clear perception of reality he knows full well what he's doing but he refuses to abide by society's morals. instead, he pursues personal gratification in such things as criminal acts, drug addiction and sexual perversion. combined with feelings of megalomania, the psychopath has visions of his own omnipotence he thinks he is a god and has delusions of grandeur. since he is persuaded he is divine and not bound by the rules that apply to other, less godly beings, the psychopath is a dang

THE BLACK LODGE

. let us sum up that which we learned in the third part of this document: we learned that the black lodge creates false initiatic movements or they stimulate faith in false masters. the next means by which the black lodge spreads its agenda is in its activity to thwart healthy sexual activity between individual human beings and its attempts to thwart the establishment 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

tant that we should stop condemning either men or women who have homosexual affairs. if we do this, the frequency of such impulses will not increase, and in the majority of cases where they are satisfied, they will not become a habit. furthermore, their frictionless satisfaction will have extremely benefic effects on the psychosomas where such attractions occur, with the best possible results for society in general, since you will notice that the great majority of temperaments in which homosexuality appears are outstandingly talented, either in the arts or in the sciences. c. they instigate an aspirant s mistaking freedom for indiscipline and carelessness in matters of health and safety. with freedom comes responsibility. this has always been a factor, it is simply that now, in the 1990 s

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

d of every country is a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we would have world peace, no human rights violations, unemployment and crime would be at zero. the reality of magick is, it just exists. like air or water. it takes on the form and color of the person using it. if your desire is to do harm (society may call it evil) and if you employ magick to do it, well remember the three fold law! most people practice magick that is a reflection of their personalities. if a person is self centered and self serving, magick will not change them. personally i would not want them in any group i was working in. with the practice of magick, comes responsibility for ones own actions (more on this in the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

until they have become habitual. when an action or activity violates behavior considered appropriate by a social group, it is labeled a taboo, a word borrowed from the polynesians of the south pacific. an act that is taboo is forbidden, and those who transgress may be ostracized by others or, in extreme instances, killed. however, customs vary from culture to culture, and customary actions in one society may be considered improper in another. while the marriage of near-blood relations is prohibited in contemporary civilization, in earlier societies it was quite common. the ancient brother and sister gods of egypt, osiris and isis, provided an example for pharaohs, who at times married their sisters. polygamy, the marriage of one man and several women or one woman and several men, is prohib

being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. many acts that were once considered forbidden have developed into an acceptable social activity. while some of the old customs and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals may seem amusing or quaint, primitive or savage, certain elements of such acts as capturing one s bride have been pre- t h e g a l e e n c y c l o p e d i

ing, attest to feeling a special energy that raises their consciousness and perhaps even heals their physical body. mysterious megaliths (large stones) were those placed at a special location by ancient people. such sites include the standing stones of brittany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to today s world and their significance remains unexplained. the most well-known megalithic structures are stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many such ancient places, those sites have been examined and speculated upon for centuries, yet they still continue to co

at lourdes, france, the accounts of spiritual illumination at jerusalem and mecca, and the sacred visions at taos, new mexico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the lost civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centu

panpa the old, a city rumored to consist primarily of incan rulers and soldiers, was not discovered until 1912 when a historian from yale university found the site now known as machu picchu hidden at 8,000 feet in altitude between two mountains, huayana picchu( young mountain) and machu picchu( ancient mountain) in peru. mystery schools and cults once a religion has become firmly established in a society, dissatisfied members often will break away from the larger group to create what they believe to be a more valid form 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 introduction xvii religious expression. sometimes such splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

until they have become habitual. when an action or activity violates behavior considered appropriate by a social group, it is labeled a taboo, a word borrowed from the polynesians of the south pacific. an act that is taboo is forbidden, and those who transgress may be ostracized by others or, in extreme instances, killed. however, customs vary from culture to culture, and customary actions in one society may be considered improper in another. while the marriage of near-blood relations is prohibited in contemporary civilization, in earlier societies it was quite common. the ancient brother and sister gods of egypt, osiris and isis, provided an example for pharaohs, who at times married their sisters. polygamy, the marriage of one man and several women or one woman and several men, is prohib

being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. many acts that were once considered forbidden have developed into an acceptable social activity. while some of the old customs and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals may seem amusing or quaint, primitive or savage, certain elements of such acts as capturing one s bride have been pre- t h e g a l e e n c y c l o p e d i

ing, attest to feeling a special energy that raises their consciousness and perhaps even heals their physical body. mysterious megaliths (large stones) were those placed at a special location by ancient people. such sites include the standing stones of brittany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to today s world and their significance remains unexplained. the most well-known megalithic structures are stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many such ancient places, those sites have been examined and speculated upon for centuries, yet they still continue to co

at lourdes, france, the accounts of spiritual illumination at jerusalem and mecca, and the sacred visions at taos, new mexico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the lost civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centu

panpa the old, a city rumored to consist primarily of incan rulers and soldiers, was not discovered until 1912 when a historian from yale university found the site now known as machu picchu hidden at 8,000 feet in altitude between two mountains, huayana picchu( young mountain) and machu picchu( ancient mountain) in peru. mystery schools and cults once a religion has become firmly established in a society, dissatisfied members often will break away from the larger group to create what they believe to be a more valid form 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 introduction xvii religious expression. sometimes such splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

il they have become habitual. when an action or activity violates behavior considered appropriate by a social group, it is labeled a gtaboo, h a word borrowed from the polynesians of the south pacific. an act that is taboo is forbidden, and those who transgress may be ostracized by others or, in extreme instances, killed. however, customs vary from culture to culture, and customary actions in one society may be considered improper in another. while the marriage of near-blood relations is prohibited in contemporary civilization, in earlier societies it was quite common. the ancient brother and sister gods of egypt, osiris and isis, provided an example for pharaohs, who at times married their sisters. polygamy, the marriage of one man and several women or one woman and several men, is prohib

being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. many acts that were once considered forbidden have developed into an acceptable social activity. while some of the old customs and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals may seem amusing or quaint, primitive or savage, certain elements of such acts as capturing one fs bride have been pre- t h e g a l e e n c y c l o p e d i

ing, attest to feeling a special energy that raises their consciousness and perhaps even heals their physical body. mysterious megaliths (large stones) were those placed at a special location by ancient people. such sites include the standing stones of brittany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to today fs world and their significance remains unexplained. the most well-known megalithic structures are stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many such ancient places, those sites have been examined and speculated upon for centuries, yet they still continue to c

lourdes, france, the accounts of spiritual illumination at jerusalem and mecca, and the sacred visions at taos, new mexico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the glost h civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centu

the old, a city rumored to consist primarily of incan rulers and soldiers, was not discovered until 1912 when a historian from yale university found the site now known as machu picchu hidden at 8,000 feet in altitude between two mountains, huayana picchu( gyoung mountain h) and machu picchu( gancient mountain h) in peru. mystery schools and cults once a religion has become firmly established in a society, dissatisfied members often will break away from the larger group to create what they believe to be a more valid form 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 introduction xvii religious expression. sometimes such splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his

THE GOD OF THE WITCHES

as a method of catching unsuspected witches, and recommends thatyoung girls should be seized and persuaded or frightened into compromising their relatives and friends. theonly explanation of the immense numbers of witches who were legally tried and put to death in westerneurope is that we are dealing with a religion which was spread over the whole continent and counted itsmembers in every rank of society, from the highest to the lowest.the complete absorption of the primitive population must have come to pass in england after the blackdeath, when labour became so scarce that serfage was no longer possible and the feudal system broke down.the landlords, having land and no labour, let their farms to tenant-farmers, and these, owing to the high priceof labour, took to sheep-farming. as the tr

oniesthey were near his person. in short, they were set apart to perform the duties and ceremonies alwaysassociated with priests and priestesses, and must be regarded as the priesthood of the horned god. it isprobably this body to which reginald scot[2] refers when he mentions that the witch went through threeadmission ceremonies. the first was when she accepted the devil's invitation to join the society "theyconsent privily, and come not into the fairies' assembly (the connection of witches and fairies should benoted "the order of their bargain or profession is double the one solemn and public, the other secret andprivate" this seems to indicate that after the public profession of faith, such as all converts had to make, thepriestess was admitted by a special and private rite. de lancre m

ss-road at night carrying a black hen. the devilin the form of a man will come and bargain for the hen, then will buy it by giving the seller what he desires.the pact is made for the duration of seven years. in the department of entre-sambre-et-meuse,[52] theritual is slightly different "come to the wood and you will see a man coming to you. this is the chief. hewill ask if you will engage in his society. if you refuse he will tell you to return whence you came. if youaccept, the term of the engagement is for seven years, and you will get a plaquette a day. the welsh methodcarries on the idea of the magical power of the host. in north pembrokeshire[53] an old man-witch gave anaccount of how he obtained his power. when he went to his first communion he made pretence of eating thebread "and

ems to have been a seven-year cycle.the sacrifice of the god was liable to be confused with a sacrifice to the god by those who were not fullyacquainted with the cult. the recorders claimed that all child-murders, of which the witches were accused,were sacrifices to the devil. child-murders were, however, seldom substantiated and were not more frequentamong the witches than among other classes of society. when the actual testimony of the witches is given,and not the generalisations of biassed christians, there is no doubt that the person or animal who died wasregarded as the god.in traditional accounts of the fairies the seven-year cycle and the human sacrifice to the god are preserved.thomas of ercildoune[16] was carried away by the fairy queen; he remained with her for more than threeyea

THE KEY TO THE MYSTERIES

e of the whole passage "eliphas n'etait pas a la question "eliphas was not under cross- examination "mauvais plaisant "vicious jester "si vous n'aviez pas. vous deviendriez "if you have not. you may become (this mistranslation turns a compliment into an insult "an awful and ineffaceable tableaux "peripeties "circumstances "il avait fait partie du clerge de saint germain l'auxerrois "he was of the society of st. germain l'auxerrois "bruit de tempete "stormy sound" we are obliged to mention this matter, as mr. waite (by persistent self- assertion) has obtained the reputation of being trustworthy as an editor. on the contrary, he not only mutilates and distorts his authors, but, as demonstrated above, he is totally incapable of understanding their simplest phrases and even their commonest wor

shall transform ourselves into sweet visions to calm weeping eyes; we shall gather radiant lilies in unknown meadows, and we shall scatter their dew upon the earth. we shall touch the eyelid of the sleeping child, and rejoice the heart of its mother with the spectacle of the beauty of her wellbeloved son! ii the binary the binary is more particularly the number of woman, mate of man and mother of society. man is love in intelligence; woman is intelligence in love. woman is the smile of the creator content with himself, and it is after making her that he rested, says the divine parable. woman stands before man because she is mother, and all is forgiven her in advance, because she brings forth in sorrow. woman initiated herself first into immortality through death; then man saw her to be so

no, and once more no! christ is the reality, duty, which protests eternally against the ideality, right. he is the emancipation of the spirit which breaks the slavery of the flesh. he is devotion in revolt against egoism. he is the sublime modesty which replies to pride "i will not obey thee" christ is unmated; christ is solitary; christ is sad: why? because woman has prostituted herself. because society is guilty of theft. because selfish joy is impious. christ is judged, condemned, and executed; and men adore him! this happened in a world perhaps as serious as our own. judges of the world in which we live, pay attention, and think of him who will judge your judgments! but, before dying, the saviour bequeathed to his children the immortal sign of salvation, communion. communion! common un

a martyr, for he is like a soldier struck down in the battle of life. those who die in defence of right are as holy in their sacrifice as the victims of duty, and in the great struggles and revolutions against power, martyrs fell equally on both sides. right being the root of duty, our duty is to defend our rights. what is a crime? the exaggeration of a right. murder 43 and theft are negations of society; it is the isolated despotism of an individual who usurps royalty, and makes war at his own risk and peril. crime should doubtless be repressed, and society must defend itself; but who is so just, so great, so pure, as to pretend that he has the right to punish? peace then to all who fall in war, even in unlawful war! for they have staked their heads and they have lost them; they have paid

o believe in one most holy brotherhood of just men that revere heaven's ordinance of good. i do believe one place, one pontiff, and one right, one symbol of one god, in one intent unite. i do believe that death by changing us renews, and that in man as god life sheds immortal dews. xiii the number thirteen thirteen is the number of death and of birth; it is that of property and of inheritance, of society and of family, of war and of treaties. 46 the basis of society is the exchange of right, duty and good faith. right is property, exchange is necessity, good faith is duty. he who wants to receive more than he gives, or who wants to receive without giving, is a thief. property is the right to dispose of a portion of the common wealth; it is not the right to destroy, nor the right to sequest

THE MAGICIAN S KABBALAH

orr von rosenroth's (1636-89 "kabbala denudata" in latin in 1677 and 1684, which provided translations from the zohar and extracts from the works of issac luria. it was this work which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says that they relie

as a form of code, as did aleister crowley. that there is a belief that each letter/number embodies a unique essence, and that these can be equated with one another can be looked at as either real, or simply a useful form of thought-provoking letter play. however, one cannot take the belief, and then in other cases step outside of the structure that the belief has meaning within. the golden dawn society referred to this as one example of a "confusion of the hierarchies. other examples are common in the new age movement as well, where beliefs are taken out of context of the systems which make sense of them (one that springs to mind is that of "karma. a gematria example occurs in "nightside of eden, written by kenneth grant, the outer head of the typhonian ordo templi orientis (oto. he link

e careful to live in the world we have chosen to. some authors see the klippoth as simple reversals or negative polarities to each of the sephiroth (see table one. thus, gray gives the klippothic form of malkuth as materialism, and that of geburah as cruelty, and so on. the four elements themselves have klippoth; fire: arrogance air superfluous talk water cupidity earth melancholy the golden dawn society had this to say in their theoricus ritual "be thou therefore as prompt and active as the sylphs, but avoid frivolity and caprice. be energetic and strong like the salamanders, but avoid irritability and ferocity. be flexible and attentive to images like the undines, but avoid idleness and changeability. be laborious and patient like the gnomes but avoid grossness and avarice" as well as a

) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium of the temple, and fasten it to the kabbalistic tree as strongly as possible. this is done by a series of visualisations which map the tree and the pillars to the temple, which is a technique favoured by the golden dawn society. the two pillars of the temple are often called boaz and jachin in freemasonary and derived groups, without other explanation than their biblical origin or that boaz is zoab 'fortify' backwards, and jachim is nikaj 'prepared, backwards. boaz is translated as ba'az 'in strength, and jachin as yhkn 'he that strengthens, or will establish, hence 'in strength shall this my house be established

THE MIDDLE PILLAR

rench visa, regardie up the papers himself and signed hs father's name to it. so in october of 1928 at the age of twenty, regardie went france to take the post that crowley offered him. for the next years regardie lived a rather nomadic life as he tried to get employer to teach him the magical arts. glass silex coffee maker that the detective distilling drugs. the fact that crowley german magical society (the ordo templi the false conclusion that crowley was a crowley's problems came to a head with h s literary press agent who told was a drug addict. as a result of all ths, marie de miramar, were given expulsion regardie, who had neglected to get a valid also told to leave the country. after spending regardie went to england where he his wife. by this time crowley had discovered mandrake p

nchitis. during this time he wrote most of what would be published as the philosopher's stone, a book about alchemy from a jungian perspective. at the time regardie was convinced that laboratory alchemy was fallacious, and that only theoretical, spiritual, or psychological alchemy was valid (by 1970, however, interaction with practical alchemists such as frater albertus of the paracelsus research society caused him to change his opinion on this. he began his own alchemical experiments in a small laboratory setting. unfortunately, one of his experiments went awry and he seriously burned his lungs when fumes of antimony escaped in the lab. regardie gave his alchemy equipment to a friend and for the rest of his life he suffered from the effects of the accident.)4 seeing that war in europe was

e" or round of births is known as sasara. the mystic seeks to get off the wheel of incarnation as soon as possible, speeding up the process of spiritual crowley's teachings, though based on golden dawn much more eastern in focus. 11. john laurence bendit (1898) was a psyduatrist, researcher. educated at cambridge university, as a psychiatrist from 1923 onwards. from secretary for the theosophical society in london, he was a member of the society for psychical research. in medicine was granted for his work in parapsychology, granted by a university in britain. his specialized between psychic ability and psychological works included paranormal cognition; the psychic and man incarnate. in 1939 he married phoebe daphne herself and a natural clairvoyant. mrs. bendit and co-authored some of his

tinctual impulses and demands for instant satisfaction of primal needs. it is the reservoir of unconscious drives, ruled by the pleasure principle and instant gratification. the ego is that portion of the psyche whch is conscious, most directly governs thought and behavior, and is most concerned with outer reality. the ego mediates between the id, the super-ego, and the stipulations of reality or society. the superego, primarily unconscious, is that which is created by the internalization of moral standards from parents and society-it is the conscience and the ego ideal-a moralizing faculty which monitors psychology and magic 107 and censors the ego. because of society, parental guidance, and peer pressure, humans experience a process of repression from the day of birth. thus the id and th

self from the collective unconscious that was the blueprint of individual existence. it was a way of individuation or the process by whch a person becomes self-realized-a separate indivisible unity or "whole" whch contains all aspects of the self. this was a radical departure from freud's view that people are enslaved to the drives of the id and super-ego which pressure them into conforming with society-sanctioned patterns of behavior. according to jung, the ego's formation of an identity was not only the beginning of true "personhood" but also the commencement of a natural polarity between the general and the specific. several stages marked the process of heilsweg or individuation. the first stage was the confrontation with the shadow-those unconscious aspects of the self which have been

THE MOTHMAN PROPHECIES

both movements occurred for the machine passed behind the cloud and did not reappear. immediately afterward, a great flush of color spread over the sea" may through august 1947 saw the first modern ufo wave in the united states. odd lights, glistening circular machines, and reddish flying cigars cap tured the american imagination. tiffany thayer, the eccentric novelist and founder of the fortean society, named after charles fort, chortled over the air force explanations in the society's journal, doubt. obviously the government was determined to cover up the true facts in this new situation. mystics and cranks quickly appeared, explaining the phenomenon as the work of people from outer space. the press gave the sensation a two-week run, then went back to the intricacies of the cold war. no

THE NECRONOMICON SIMON VERSION

hose who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their parents, who wished to see their sons brought up well-fed and educated in those uncertain times, where the church was the sole power and refuge. the frustration at being "condemned" to a life that demanded the abandonment of society and a "normal" life led many priests to express their hostilities through the office of the demon, the black mass. often, this was also a means of political demonstration, as the church controlled virtually all the political life of the period. in a way, as though in a test tube at a philosophical laboratory, aleister crowley was brought up under similar circumstances- although ver far rem

one of the most advanced adepts of his time, and her certainly has something to say to us, today, in a language the intuition understands. yet they called him "mad. accompanied in the ranks of the "insane" by such "madmen" as neitzsche, artaud, an