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BOOK OF BARUCH

15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophet

and which i promised with an oath unto their fathers, abraham, isaac, and jacob, and they shall be lords of it: and i will increase them, and they shall not be diminished. 35 and i will make an everlasting covenant with them to be their god, and they shall be my people: and i will no more drive my people of israel out of the land that i have given them. chapter 3 lord almighty, god of israel, the soul in anguish the troubled spirit, crieth unto thee. 2 hear, o lord, and have mercy; ar thou art merciful: and have pity upon us, because we have sinned before thee. 3 for thou endurest for ever, and we perish utterly. 4 o lord almighty, thou god of israel, hear now the prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee

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e kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. m

rated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep secret all relating t

hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or

ord of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand r

ade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the

0 0 INITIATION CEREMONY

ess into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i as

rux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secr

e awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only b

eatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dad

iereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor of a dying world we call thee to the living beauty. hiereus: wanderer in the wild darkness we c

1 10 INITIATION CEREMONY

fore altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says:

dom and folly; riches and poverty; grace and indignity; fertility and solitude; power and servitude. these seven letters point out 7 localities: zenith, nadir, east, west, north, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and formed with them the planets of the universe, the days of the week, and in man, the gate of the soul. he has loved and blessed the number 7 more than all things under his throne, the powers of these 7 letters are also shown forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s (see suppl. 70 temples. perfection, did it not in its boldest creations still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found itself filled with the nearness of sovran deities. the mighty influence that a forest life had from the first on the whole being of our nation, is attested by the' march-fellowships' marjca, the word from which they took their name, denoted first a forest, and afterwards a boundary. the earliest testimonies to the forest-cultus of the germans are furnished by tacitus. germ. 9: ce

id to be 'gorvar (alert) at risa grund 'gorvar^ so, in a faroese song, valvfrygv (finn magn. lex. p. 805" the tajdng possession of souls at the moment of death by osinn and freyja, or by their messengers the valkyrs, appears to me so deep-rooted a featnre of oiir heathenism, that we may well find it lingering even in christian traditions. of tliis sort is the scramble of angels and devils for the soul, described in the poem muspilli, which schmeller has hunted up, georg 1235-44. 6(l'-2 86, and meon 1, 239. 4, 114-5; and a striking passage in the morolt i shall quote in ch. xvii. will any one think of tracing this idea to the epistle of jude 9, or the apocryphal book of enoch \valacuuriun. skuld. 421 at risa til go5]7iosar' sffiin. 4^ eooted in their being is an irresistible longing for thi

3 8 INITIATION CEREMONY

e father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. the channels being intermixed therein she performeth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from hi

orse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. lab

4 7 INITIATION CEREMONY

s of water 3 small altars part iii (temple arranged as in diagram. temple is darkened) hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies

hou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was under his feet. at the brightness that was before him, the thick clouds passed. the lord thundered through the heavens, and the highest gave his voice, hailstones and flashings of fire. he sent out his arrows and scattered them; he hurled forth his lightnings and destroyed them. then the channels of the

ast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o mother of mothers, o archetype eternal of maternity and of love, o son, the flower of all sons, form of all forms, soul, spirit, harmony and numeral of all things. amen. hiero: making with his scepter the banishing circle and pentagram in the air in front of the tablet. hiero: depart ye in peace unto your abodes and habitations. may the blessing of elohim be upon you. be there ever peace between us and you and be ye ready to come when ye are called (knocks) hiero: returns to place. all face east. hiero: in the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort an

on. repeat both these intakes of power once every month. if you have a particularly stressful or challenging time, hold a moonstone for your moon energies in your power hand. hold a sparkling crystal quartz for the sun in the other (receptive) hand to boost the flow as you visualise the natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow. 4- gods and goddesses the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesg

, illustrated with paintings and statues of the deities, where you can read their mythical stories. because the deities come from so many cultures and times, it is important to invoke only the positive qualities you need and to remember that some did reflect dark as well as benign aspects of divinity. for example, diana, the goddess of the moon and the hunt, is thought by most to be a sympathetic soul; but you might be surprised to learn that she would, according to myth, have her rejected lovers torn apart by her hounds. so, when setting up your icons, read about them first, and decide which are the attributes that will assist your magical workings. some deities fit into more than one category, so i have listed them under their most significant one. deities of love and passion aphrodite a

assurance that all will be well. it mixes well with ylang-ylang, rosemary and lavender. cypress: cypress is an oil of consolation after sorrow or loss, bringing acceptance, healing and the power to move forward. it promotes understanding and compassion towards distress of self and others. it mixes well with lemon, juniper and geranium. eucalyptus: this is an oil of purification of mind, body and soul, driving out negativity and anger, as well as repelling deliberate psychological and psychic attack. eucalyptus will provide the impetus for action and decisions, especially when people and projects have reached an impasse. the oil also offers clear focus and increased concentration. it mixes well with cedarwood, clary sage and peppermint. fennel: fennel is the oil of strength, courage and pe

ar focus. it mixes well with juniper, lemon and marjoram. rose: this is an oil of fidelity, happiness, partnerships and gentle healing, love and especially selflove. it mixes well with almost every other oil. rosemary: rosemary is an oil for enhanced memory, concentration, justice, career and success. it mixes well with cedarwood, frankincense and geranium. rosewood: rosewood calms mind, body and soul, creating a setting conducive to peace at home or work, especially if there are difficult negotiations, or potentially hostile visitors or phone calls; it will also clear away existing conflict. rosewood soothes hyperactive or restless children, and in adults brings acceptance of life as it is and the frailties of others. it is good for energising all forms of natural magick. rosewood mixes w

ABRAMELIN1

the increased facilities of transit which we enjoy. this faith at length brought him its reward; though only at the moment when even he was becoming discouraged and sick at heart with disappointed hope. like his great namesake, the forefather of the hebrew race, he had not in vain left his home, his ur of the chaldees, that he might at length discover that light of initiated wisdom, for which his soul had cried aloud within him for so many years. this culmination of introduction vi his wanderings was his meeting with abra-melin, the egyptian mage. from him he received that system of magical instruction and practice which forms the body of the second and third books of this work. in the manuscript original this name is spelt in several different ways, i have noted this in the text wherever

is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and agreements with them (z) that to further this project, they will use every means that offers to obsess him (h) that in order to become an adept, therefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familia

m, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore sugges

rt of the juggler, or cup and balls player; and not that of the magician. in the town of prague i found a wicked man named antony, aged twenty-five years, who in truth showed me wonderful and supernatural things, but may god preserve us from falling into so great an error, for the infamous wretch avowed to me that he had made a pact with the demon, and had given himself over to him in body and in soul, and that he had renounced god and all the saints; while, on the other hand, the deceitful leviathan had promised him forty years of life to do his pleasure. he made every effort, as he was obliged to by the pact, to persuade me and drag me to the precipice of the same error and misery; but at first i kept myself apart from him, and at last i took flight. unto this day do they sing in the str

ole by the power of their enchantments, and by applying superstitious ceremonies. near constantinople, in a place called ephiha, there was a certain man, who, instead of enchantments, made use of certain numbers which he wrote upon the earth; and by means of these he caused certain extravagant and terrifying visions to appear; but in all these arts there was no practical use, but only the loss of soul and of body, because all these only worked by particular pacts, which had no true foundation; also all these arts demanded a very long space of time, and they were very false, and when these men were unsuccessful they had always ready a thousand lies and excuses. in the same city of constantinople i found two men of our law, namely, simon and the rabbin abrahame, whom we may class with rabbin

ABRAMELIN2

fore thy divine majesty, nor even to implore and beseech thy goodness and mercy for the least grace. but, o lord of lords, the source of thy bounty is so great, that of itself it calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of thy grace. wherefore, o lord my god, have pity upon me, and take away from me all iniquity and malice; cleanse my soul from all the uncleanness of sin; renew within me my spirit, and comfort it, so that it may become strong and able to comprehend the mystery of thy grace, and the treasures of thy divine wisdom. sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conver

r neighbour. every time that you touch the symbol you should mention by name the person whose secrets you desire to know. chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) i can in truth both say and affirm that a man who hath just died is divided into three parts, viz: body, soul, and spirit. the body returneth unto the earth, the soul unto god or unto the devil, and the spirit hath its period determined by its creator, that is to say, the sacred number of seven years, during the which it is permitted to wander hither and thither in any direction; at length it taketh its decision,127 and goeth straightway unto the place whence it came forth (at the beginning. to chang

ody returneth unto the earth, the soul unto god or unto the devil, and the spirit hath its period determined by its creator, that is to say, the sacred number of seven years, during the which it is permitted to wander hither and thither in any direction; at length it taketh its decision,127 and goeth straightway unto the place whence it came forth (at the beginning. to change the condition of the soul is impossible, but the grace of the lord, for many causes and reasons which it is not here permitted unto me to make manifest, hath been willing to permit that, with the aid of the spirits, we may force the spirit to return and to conjoin itself again with the body, so that for the space of seven years it can operate any matter. and although this spirit and the body joined together can perfor

it is not here permitted unto me to make manifest, hath been willing to permit that, with the aid of the spirits, we may force the spirit to return and to conjoin itself again with the body, so that for the space of seven years it can operate any matter. and although this spirit and the body joined together can perform all the functions and exercises which they used to execute when the body, the soul and the spirit were together, yet is it only an imperfect body, being in this case without the soul. this operation is, however, one of the greatest, and one which we should only perform in extraordinarily important cases; seeing that in order to accomplish it the chief spirits have to operate. nothing else is necessary than to be attentive to the moment when the man is just dead, and then to

ath by this means closed the way against the demon, this being the only object and end of this sacred science. for the enchantments whereof the evil enchanters and sorcerers make employ, are in no way wrought by the true method, and they only have power to execute their end in proportion to the tributes, sacrifices, and pacts, rendered in return, which latter evidently bring about the loss of the soul, and very frequently that of the body as well. consider that it is the pride of (the demon) which hath chased him out of heaven, and think what a heartbreaking thing it is for him to see a man, made of vile earth, command him who is a spirit, and who was created noble, and an angel (as well; and also that it is necessary that he should submit himself unto man, and obey him, not of his own fre

ABRAMELIN3

on upon these particulars will know that all things come unto us from god, and that it is he who wisheth and commandeth that the evil spirits should be submitted unto us. if then all things depend from the lord, upon whom wilt thou, a man, base thyself so as to be capable of thyself (alone) to dominate the spirits? it is certain that such an enterprise cannot succeed without the loss of thine own soul. then it is by the virtue of that god who hath submitted them under thy feet, that thou shalt command them, as will be precisely ordained unto thee by thy holy angel. donec ponam inimicos tuos scabellum pedum tuorum. until i shall make thy foes thy footstool. also do not familiarise thyself with them; for they be not little pet dogs. adopt a serious tone and an air of authority, make them obe

r that of his neighbour, shall arrive with ease at the possession thereof; and even matters the most difficult shall appear easy unto him. but human nature is so depraved and corrupted, and so different from that which the lord hath created, that few persons, if any, do walk in the right way; and it is so easy to prevaricate, and so difficult not to fail in an operation which demandeth the whole (soul of a) man in (its) entirety. and in order not to intimidate in any way him who shall resolve to undertake this operation, i am about here to set down in writing the difficulties, temptations, and hindrances which will be caused him by his own relatives; and all this will be occasioned by the evil spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themsel

ALEE J BOOK OF AIWASS

experiences which appear to follow a pattern. this is true regardless of age, irrespective of our race or religious convictions. when life goes well, our spiritual growth tends to stagnate. the onslaughts and challenges of daily life give us the impetus to grow and excel. spiritual evolution beginning with the lower order of species, one particular strain will possess what could be termed a "hive soul" take for example the monarch butterfly- there are thousands in existence, yet they collectively possess one soul. when a specie dies and is considered extinct, that collective soul forms the basis for a new specie. the hive soul will eventually see it's last (collective) incarnation and emerge as a unified individual human soul. for one to understand the evolution of the human soul, it is im

pen until the current universe ends. every decisive moment creates another split in time where both choices are realized. there is a time line where the nazis won the war and another dominated by global communism. there are countless parallel time lines and each one is as real and as relevant as the one in which you reside. now trace back to where i mentioned the emergence of the individual human soul. this event is occurring simultaneously in various time lines, though certainly not all. therefore, the human soul can not as yet declare it's unique existence, for it enjoys multiple existences. a perceptual blurring together of these realities and various past life recollections is avoided by a natural "cosmic buffer" which serves a pragmatic purpose; enabling one to focus and thereby benef

y not all. therefore, the human soul can not as yet declare it's unique existence, for it enjoys multiple existences. a perceptual blurring together of these realities and various past life recollections is avoided by a natural "cosmic buffer" which serves a pragmatic purpose; enabling one to focus and thereby benefit from the experiences, choices and lessons of his/her current life. as the group soul develops, it grows, gathering more experience, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon

ed into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine thi

dforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gifts of the gods the assumption of the godform requires focus, self-discipline, hours of concentration with no guarantee of immediate result. invariably, the initiate will ask if the effort is worth the fleeting insight that comes and goes in les

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

later, preliminary to the concentration of the mind is the control of the mind, which means the calm of the mind, and the hindu mind is so constituted that if you offer a man the most trifling object, the incident is a landmark in his life. it upsets him completely for years. in the east, an absolutely automatic and thoughtless act of kindness to a native is liable to attach him to you, body and soul, for the rest of his life. in other words, it is going to upset him; and as a budding yogi he has got to refuse it. but even the refusal is going to upset him quite a lot; and therefore he has got to become 'fixed' in refusal; that is to say, he has got to erect by means of habitual refusal a psychological barrier so strong that he can really dismiss the temptation without a quiver, or a quav

those considerations based on fantastic theories of the universe, or on the accidents of race or climate. for instance, in the time of the late maharajah of kashmir, mahsir fishing was forbidden throughout his territory; because, when a child, he had been leaning over the parapet of a bridge over the jhilam at srinagar, and inadvertently opened his mouth, so that a mahsir was able to swallow his soul. it would never have done for a sahib- a mlecha- to catch that mahsir. this story is really typical of 90% of the precepts usually enumerated under the heading yama. the rest are for the most part based on local and climatic conditions, and they may or may not be applicable to your own case. and, on the other hand, there are all sorts of good rules which have never occurred to a teacher of yo

situation. the object of the process of yoga is to stop all processes, including itself. but it is not sufficient for the yogi to shoot himself, because to do so would be to destroy the control, and so to release the pain-producing energies. we cannot enter into a metaphysical discussion as to what it is that controls, or before we know where we are we shall be moonstruck by hypotheses about the soul. 5. let us forget all this rubbish, and decide what is to be done. we have seen that to stop existing processes by an act of violence is merely to release the undesirable elements. if we want peace on dartmoor, we do not open the doors of the prison. what we do is to establish routine. what is routine? routine is rhythm. if you want to go to sleep, you get rid of irregular, unexpected noises

exual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily understandable by the ordinary intelligent person. we are to wave aside the metaphysical implications of the phrase, and grasp its obvious meaning. so every act should be an act of yoga. and this leads us directly to the question which we have postponed until now- concentration. 6. concentration! the sexua

e there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should. 17. the same is true of plastic art, but evidently in much less degree; and all those who really know and love art are well aware that classical painting and sculpture are rarely capable of producing these transcend

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

th the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the heart of things; we must go beyond the crude phenomena of nature if we are to dwell in the spirit. art is the soul of life and the old absinthe house is heart and soul of the old quarter of new orleans. for here was the headquarters of no common man--no less than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who lived and died to give his name to a cigar. outside this house no man remembers much more of him than that; b

oundings. he must find another world, no matter at what cost. consider the end of the eighteenth century. in france the men of genius are made, so to speak, possible, by the revolution. in england, under castlereagh, we find blake lost to humanity in mysticism, shelley and byron exiles, coleridge taking refuge in opium, keats sinking under the weight of circumstance, wordsworth forced to sell his soul, while the enemy, in the persons of southey and moore, triumphantly holds sway. the poetically similar period in france is 1850 to 1870. hugo is in exile, and all his brethren are given to absinthe or to hashish or to opium. there is however another consideration more important. there are some men who possess the understanding of the city of god, and know not the keys; or, if they possess the

pon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the su

d to mention a genius who had a wife or mistress of even tolerable good character. if he had one, he would be sure to neglect her for a vampire or a shrew. a good woman is too near that heaven of reality which he is sworn to renounce! and this, i suppose, is why i am interested in the woman who has come to sit at the nearest table. let us find out her story; let us try to see with the eyes of her soul! v. she is a woman of no more than thirty years of age, though she looks older. she comes here at irregular intervals, once a week or once a month, but when she comes she sits down to get solidly drunk on that alternation of beer and gin which the best authorities in england deem so efficacious. as to her story, it is simplicity itself. she was kept in luxury for some years by a wealthy cotto

d lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, the heart more ardent, soul and mind alike more capable of executing the great task of doing that particular work in the world which the father may have sent them to perform. food itself loses its gross qualities in the presence

ALEISTER CROWLEY ACROSS THE GULF

th the other gods one knoweth the appearance of their images; and steadily contemplating these one can easily attain to their imitation, and so to their comprehension, and to unity of consciousness with them. but with our veiled one, none who hath seen her face hath lived long enough to say one word, or call one cry. so then it was of vital urgency to me to keep in perfect sympathy with that pure soul, so calm, so strong. with what terror then did i regard myself when, looking into my own soul, i saw no longer that perfect stillness. strange was it, even as if one should see a lake stirred by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of al

"as above, so beneath" this came to me as i had flung myself in despair at the feet of my lady, covering them with my tears; for by a certain manifest token i now knew that i had done a thing that was so dreadful that even now- these many thousand years hence- i dare hardly write it. i loved the veiled one. page 14 gulf.txt yea, wit the fierce passion of a beast, of a man, of a god, with my whole soul i loved her. even as i knew this by the manifest token the veil burst into a devouring flame; it ate up the robes of my office, lapping them with its tongues of fire like a tigress lapping blood; yet withal it burnt me not, nor singed one hair. thus naked i fled away in fear, and in my madness slipped and fell into the pool of liquid silver, splashing it all over the hall; and even as i fled

inded i was with the glory of her face; i should have fallen; but she caught me to her, and fixed her divine mouth on mine, eating me up wit the light of her eyes. her mouth moaned, her throat sobbed with love; her tongue thrust itself into me as a shaft of sunlight smites into the palm-groves; my robes fell shrivelled, and flesh to flesh we clung. then in some strange way she gripped me body and soul, twining herself about me and within me even as death that devoureth mortal man. still, still my being increased; my consciousness expanded until i was all nature seen as one, felt as one, apprehended as one, formed by me, part of me, apart from me- all these things at one moment- and at the same time the ecstasy of love grew colossal, a tower to scale the stars, a sea to drown the page 16 gu

and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pill

l deeds, yet i brought her not back unto life. moreover the lover of her was as it were dead in me, so that my heart stirred not at the thought of her. say that my love wandered like a ghost unburied, frozen, adrift upon the winds! now of my deeds at this period it is almost too horrible to tell. for i performed great penance, in the hope of vitalizing that dead principle in me which men call the soul. i starved myself shamefully, in this manner. first surrounding myself with all possible luxuries of food, brought in steaming and savoury from hour to hour, i yet condemned myself to subsist upon a little garlic and a little salt, with a little water in which oats had been bruised. then if any wish arose in me to eat of the dainties around me i gashed myself with a sharp stone. moreover i ki

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

casual amusement from the slightly distorted version of the supernatural intelligence-dissemination that usually took place on those premises. l.k. barnes, publisher of this tome, has probably come to regret ever setting foot or tentacle inside those clammy precincts, for the crazed proprietor of that institution commenced to wave before him the manuscript copy of this book, thereby securing his soul forever in the service of the elder gods. needless to say, l.k- a longtime pilgrim in the search for the genuine necronomicon which he knew, since childhood, really existed- was suitably impressed. shocked, actually. he asked to see the dubious personality who claimed responsibility for the editing and general research work that went into the volume. this exotic individual, simon by name, app

e "the gods are forgetful, buy treading on their celestial spheres we are reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perf

casual amusement from the slightly distorted version of the supernatural intelligence-dissemination that usually took place on those premises. l.k. barnes, publisher of this tome, has probably come to regret ever setting foot or tentacle inside those clammy precincts, for the crazed proprietor of that institution commenced to wave before him the manuscript copy of this book, thereby securing his soul forever in the service of the elder gods. needless to say, l.k- a longtime pilgrim in the search for the genuine necronomicon which he knew, since childhood, really existed- was suitably impressed. shocked, actually. he asked to see the dubious personality who claimed responsibility for the editing and general research work that went into the volume. this exotic individual, simon by name, app

e mad arab (the name that lovecraft made famous 'abdul alhazred' does not appear in our copy of the ms, and ends with a sort of epilogue by the same arab. we have called the first part "the testimony of the mad arab" and the latter "the testimony of the mad arab, the second part" the second part if the most chilling. the author has, by this stage in the writing of his opus, become fearful for his soul and begins to repeat himself in the text, saying things he has already said in previous chapters as though having forgotten he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage

or the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this

ALEISTER CROWLEY BOOK OF LIES

in connection with wagner's "parsifal [45] 18 kappa-epsilon-phi-alpha-lambda-eta iota-eta dewdrops verily, love is death, and death is life to come. man returneth not again; the stream floweth not uphill; the old life is no more; there is a new life that is not his. yet that life is of his very essence; it is more he than all that he calls he. in the silence of a dewdrop is every tendency of his soul, and of his mind, and of his body; it is the quintessence and the elixir of his being. therein are the forces that made him and his father and his father's father before him. this is the dew of immortality. let this go free, even as it will; thou art not its book of lies get any book for free on: www.abika.com 44 master, but the vehicle of it [46] commentary( iota-eta) the 18th key of the tar

silon-psiiota- delta of which it was the origin. frater perdurabo perceived this truth, or rather the first half of it, comedy, at breakfast at "au chien qui fume. book of lies get any book for free on: www.abika.com 76 [79] 35 kappa-epsilon-phi-alpha-lambda-eta lambda-epsilon venus of milo life is as ugly and necessary as the female body. death is as beautiful and necessary as the male body. the soul is beyond male and female as it is beyond life and death. even as the lingam and the yoni are but diverse developments of one organ, so also are life and death but two phases of one state. so also the absolute and the conditioned are but forms of that. what do i love? there is no from, no being, to which i do not give myself wholly up. take me, who will! book of lies get any book for free on:

are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of moral a

hat a is not-a; to reverse this is but to revert to the normal. yet by forcing the brain to accept propositions of which one set is absurdity, the other truism, a new function of brain is established. vague and mysterious and all indefinite are the contents of this new consciousness; yet they are somehow vital. by use they become luminous. unreason becomes experience. this lifts the leaden-footed soul to the experience of that of which reason is the blasphemy. but without the experience these words are the lies of a looby. yet a looby to thee, and a booby to me, a balassius ruby to god, may be! book of lies get any book for free on: www.abika.com 85 [88] commentary( lambda-theta) the word looby occurs in folklore, and was supposed to be the author, at the time of writing this book, which h

ha-lambda-eta mu-zeta windmill-words asana gets rid of anatomy-con\ sciousness. involuntary pranayama gets rid of physiology "breaks" consciousness/ book of lies get any book for free on: www.abika.com 100 yama and niyama get rid of\ voluntary ethical consciousness "breaks" pratyhara gets rid of the objective. dharana gets rid of the subjective. dhyana gets rid of the ego. samadhi gets rid of the soul impersonal. asana destroys the static body (nama. pranayama destroys the dynamic body (rupa. yama destroys the emotions (vedana. niyama destroys the passions/ dharana destroys the perceptions (sanna. dhyana destroys the tendencies (sankhara. samadhi destroys the consciousness (vinnanam. homard a la thermidor destroys the digestion. the last of these facts is the one of which i am most certain

ALEISTER CROWLEY BOOK OF THE LAW

e untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth

: also for beauty s sake and loves! iii,57: despise also all cowards; professional soldiers who dare not fight, but play; all fools despise! iii,58: but the keen and the proud, the royal and the lofty; ye are brothers! iii,59: as brothers fight ye! iii,60: there is no law beyond do what thou wilt. iii,61: there is an end of the word of the god enthroned in ra s seat, lightening the girders of the soul. iii,62: to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. iii,63: the fool readeth this book of the law, and its comment& he understandeth it not. iii,64: let him come through the first ordeal& it will be to him as silver. iii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the

ALEISTER CROWLEY LIBER 777

r worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial d

h two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres

h the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc

of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table iv 24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana s

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nd pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not rip

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

f yoga or meditation; in fact, of elementary mysticism in all its branches. in beginning a meditation practice, there is always< a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. this stage represents isis. sooner or later it is succeeded by depression- the dark night of the soul, an infinite weariness and detestation of the work. the simplest and easiest acts become almost impossible to perform. such impotence fills the mind with apprehension and despair. the intensity of this loathing can hardly be understood by any person who has not experienced it. this is the period of apophis. it is followed by the arising not of isis, but of osiris. the ancient condition is not

his life's blood to that cup. it is the original price paid for magick power. and if by magick power we mean the true power, the assimilation of all force with the ultimate light, the true bridal of the rosy cross, then is that blood the offering of virginity, the sole sacrifice well-pleasing to the master, the sacrifice whose only reward is the pain of child-bearing unto him. but "to sell one's soul to the devil, to renounce no matter what for an equivalent in personal gain<"supposed" personal gain. there is really no person to gain; so the whole transaction is a swindle on both sides, is black magic. you are no longer a noble giver of your all, but a mean huckster. 41 this formula is, however, a little different in symbolism, since it is a woman whose cup must be filled. it is rather th

liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

hrist" 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. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you w

transmission of thought from one person to another! rather regard it as a miraculous intervention of providence when even one of even the simplest ideas "gets across" now then, this being so, it is evidently good sense to construct one's own alphabet, with one's own very precise definitions, in order to handle an abstruse and technical subject like magick. the "ordinary" words such as god, self, soul, magic without tears get any book for free on: www.abika.com 59 spirit and the rest have been used so many thousand times in so many thousand ways, usually by writers who knew not, or cared not for the necessity of definition that to use them to-day in any scientific essay is almost ludicrous. that is all, just now, sister; no more of your cavilling, please; sit down quietly with your 777, an

interplay is false. if we presuppose many elements, their interplay is natural "it is no objection to this theory to ask who made the elements- the elements are at least there, and god, when you look for him, is not there. theism is obscurum per obscurius. a male star is built up from the centre outwards; a female from the circumference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes" magic without tears get any book for free on: www.abika.com 79 every "act of love under will" has the dual result (1) the creation of a child combining the qualities of its parents (2) the withdrawal by ecstasy into nothingness. please consult what i have elsewhere written on "the formula of tetagrammaton" the importance of this at the mome

under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. we accordingly find few true equivalents of this school in europe. in greek philosophy there is no trace of any such doctrine. the poison in its foulest and most virulent form only entered with christianity33. but even so, few men of any real eminence were found to take the axioms of pessimism seriously. huxley, for all of his harping on the minor key, was an eupeptic tory. the culmin

go, another as taurus. a strange thing happened once; i had explained all this to the girl that i happened to be living with: that is, i taught her the names of the signs; she knew no astrology, net even the simple correspondences. after about a month, she was better at it than i was("why strange" you mutter rudely "quite right, my dear! i have always been a wretched reader of character. bless my soul! there was a time when i had hopes of you" i savagely retort) she had picked up the knack, the trick of it; she could select, eliminate, re-compose, compare with past experience, and form a judgment, without knowing the names of its materials. when you have got your sea-legs at both these parts of your astrological education, you may (i think) put out to sea with some confidence. perhaps a fa

ALEISTER CROWLEY MEDITATION

his once, if never again, the hindu image expresses the simplest theory! that image is that of a lake into which five glaciers move. these glaciers are the senses. while ice (the impressions) is breaking off constantly into the lake, the waters are troubled. if the glaciers are stopped the surface becomes calm; and then, and only then, can it reflect unbroken the disk of the sum. this sun is the "soul" or "god" we should, however, avoid these terms for the present, on account of their implications. let us rather speak of this sun as "some unknown thing whose presence has been masked by all things known, and by the knower" it is probable, too, that our memory of dhyana is not of the phenomenon itself, but of the image left thereby on the mind. but this is true of all phenomena, as berkeley

with the fullest proofs. but it is more than likely that his commentators have misunderstood him. the most reasonable statement, of any acknowledged authority, is that of vajna valkya, who says "by pranayama impurities of the body are thrown out; by dharana the impurities of the mind; by pratyahara the impurities of attachment; and by samadhi is taken off everything that hides the lordship of the soul" there is a modest statement in good literary form. if we can only do as well as that! in the first place, what is the meaning of the term? etymologically "sam" is the greek in greek alphabet: sigma-upsilon-nu- the english prefix "syn" meaning "together with "adhi" means "lord" and a reasonable translation of the whole word would be "union with god" the exact term used by christian mystics to

rdurabo to prove this. studying each religious practice of each great religion on the spot, he was able to show the identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving function is stilled also "q" then you wish to ob

of condemning the three qualities outright, we should consider them as parts of a sacrament. this particular aspect of the scourge, the dagger, and the chain, suggests the sacrament of penance. the scourge is sulphur: its application excites our sluggish natures; and it may further be used as an instrument of correction, to castigate rebellious volitions. it is applied to the nephesh, the animal soul, the natural desires. 65 the dagger is mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon which is plunged into the side or heart of the magician to fill the holy cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the n

es refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it

ALEISTER CROWLEY SEPHER SEPHIROTH

her hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of the

e lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to m

urity h) hdn 60 tried by fire; a watch-tower nxb excellence, sublimity, glory, pride nw)g constitution, tradition; practice hklh behold; they (fem) hnh a basket )n+ vision hzxm the southern district hbgn utensil, instrument, tool ylk lament yn 61 adon: master, lord nwd) nothing; not ny) towards, to thee kyl) i, myself; a ship, fleet yn) the belly n+b wealth nwh dwelling, habitation (as body is of soul) hwn 62 healing )s) the sons ynb to commit; healing hnz between nyb 63 abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451) nwdb) dregs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice:

ions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of

390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack

ALEISTER CROWLEY TAO TEH KING

ce to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible. during my solitary wanderings among the mountainous wastes of yun nan, the spiritual atmosphere of china penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. the tao teh king revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical life, no less than of my spiritual, penetrated the 3 sanctuaries of my spirit. the philosophy of lao tze communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform with my preconceived notions of what the text must mean. this process, having thus taken root in my innermost intuition during those tremen

out succeeding years. whenever i found myself able once more to withdraw myself from the dissipations and distractions which contact with civilisation forces upon one, no matter how vigorously he may struggle against their insolence, to the sacred solitude of the desert, whether among the sierras of spain, or the sands of the sahara, i found that the philosophy of lao tze resumed its sway upon my soul, subtler and stronger on each successive occasion. but neither europe nor africa can show such desolation as america. the proudest, stubbornest, bitterest peasant of deserted spain; the most primitive and superstitious arab of the remotest oases, these are a little more than kin and never less than kind at their worst; whereas in the united states one is almost always conscious of an instinct

st primitive and superstitious arab of the remotest oases, these are a little more than kin and never less than kind at their worst; whereas in the united states one is almost always conscious of an instinctive lack of sympathy and understanding with even the 4 most charming and cultured people. it was therefore during my exile in america that the doctrines of lao tze developed most rapidly in my soul, even forcing their way outwards until i felt it imperious, nay inevitable, to express them in terms of conscious thought. no sooner had this resolve taken possession of me than i realized that the task approximated to impossibility. his very simplest ideas, the primitive elements of his thought, had no true correspondences in any european terminology. the very first word 'tao' presented a co

ese come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease i

y, or it will soon become blunted((moderation. let well alone) 2. gold and jade endanger the house of their possessor. wealth and honors lead to arrogance and envy, and bring ruin. is thy way famous and thy name becoming distinguished? withdraw, thy work once done, into obscurity; this is the way of heaven((attend to the work; ignore the byproducts thereof) 10 chapter x things attainable. 1. when soul((neschamah) and body((nephesch) are in the bond of love, they can be kept together. by concentration on the breath((prana) it is brought to perfect elasticity, and one becomes as a babe. by purifying oneself from samadhi one becomes whole((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 an

ALEISTER CROWLEY THE BANNED LECTURE

auses of any given event, if only because those causes are infinite, and each one of them is to a certian extent an efficient determining cause. take a quite simple matter like the time of year. if it had been winter instead of summer, the hens would not have been laying and hougomont and la haye sainte would not have been able to nourish the contending forces. but though it is profitable for the soul to contemplate the extent of what we don t know, it is in some ways more satisfying to our baser natures to consider what we do know in a reasonable sense of the word. it is not disputable that the battle of waterloo was fought and won. it is not disputable that it was the climax, or rather the denoucement, of campaigns lasting over a number of years. and there is no reason for doubting that

he destruction of the great civilisation of rome? what corrupted the spirit of a people unconquerable in arms? what but the spread of the slave morality of jewish communists of the period? if you will take your new testaments from your pockets, you will find in the fourth chapter of the acts of the apostles and the thirty-second verse "and the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things that he possessed was his own, but that they had all things in common" of course one of them, and he too was a jew, tried to hold out on the kitty, and was struck miraculously dead for his pains. lenin and trotsky never did as well! so, as roman catholics are always telling us, the church has a monopoly of logic, and the pope argued that all

ALEISTER CROWLEY THE HEART OF THE MASTER

rds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth

fable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten through with the fire of his blood, that transforms them to these "at his feet is only the earth, and that he breaks up into flowers; but all things that live are assumed to the heart of the master" with that i cease to be myself at all: i am absor

myriads of young boys and girls: 8. the mutability of the universe is the splendour of thine ingenuity. and now again all sound is gathered into one, an endless the heart of the master get any book for free on: www.abika.com 10 monotone of power impregnable, like the trumpeting of an elephant in spring: 9. the stability of the universe is change, the assurance of thy truth. then, last of all, the soul of music takes the shape of a pure maiden's voice, and she sings: 10. the perfection of the universe is the realization of the ideal of thy passion. lo, in the silence following is my spirit so enlightened at its apprehension of these secret joys of the master, that i was once more lost to myself and lived again for a little while in him. the two and twenty secret instructions of the master

ehension of these secret joys of the master, that i was once more lost to myself and lived again for a little while in him. the two and twenty secret instructions of the master. now that i am come to myself, i yearn in ageless sorrow for that which i am so little able to attain. i bleed inwardly, so that my passion traces in my flesh the words of the cry that i cannot utter aloud, the call of the soul to the soul of the master, to be made one with him. to answer that, he sendeth forth his will, that, casting shadows on the clouds of life, may be half read by him whose eyes are lightened enough by the manhood of his love. thus then do i learn how best to make myself fit to fulfil my life, in the life of the master, and offer my blood to his heart. 0. know naught! all ways are lawful to inno

hyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abika.com 12 vii. the issue of the vulture, two-in-one, conveyed; this is the chariot of power. trinc: the last oracle! viii. balance against each thought its exact opposite! for the marriage of these is the anni

ALEISTER CROWLEY THE I CHING

zed, who is there to gainsay? acknowledged merit will success inherit. grow thou more truly humble every day. thus all thy neighbors in thy cause array. use force- but only on the proper prey! 16 the yu hexagram fire of yoni- yu: satisfaction spreads through all thy coasts. appoint thy princes, and send forth thy hosts! boast not of pleasure! there lurks overthrow. be firm, with foresight all thy soul aglow. presume not; understand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram water of fire- sui: follow after; but in following checked by being firm, unwavering and correct. changing pursuit, seek friends beyond thy gate. should one leave old, and follow a young bo

every day. honest, magnanimous, woo fortune's ray. 20 the kwan hexagram air of yoni- kwan: manifesting; contemplating; see thou be sincere, pure, just, with dignity. thoughtless and boyish: little shalt thou see! peep from thy door- a woman's modesty. consider thine whole course insistently. state's weal resolved, seek aid of majesty. consider thy life's course, lest action err, and criticise thy soul's true character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gnaw, gnaw, fake pledges ere the gate unlocks. gnaw: gold rewards precaution firm and true. or, last, the gang

the chosen few. prudent though kind well served by friends o'dignitary. 42 the yi hexagram air of fire- yi: increase; now's no time to sit and shiver; but to move on, even to cross the river. success excuses boldness; face thy fate! good omens and true virtue joined, essay! ill leads to well, for him who leads the way; even the capital remove he may. let all men share in thine approved estate! by soul's disorders realms disintegrate. 43 the kwai hexagram water of lingam- kwai: cutting off; displeasure; front thy foe; but show reluctance due in acting so. lay well thy plans before the march begins. seek loyal friends and have no fear of gins. fight on alone; persistant courage wins! defeated, acquiesce- smiles conquer grins. uproot small men like purslane- tan their skins; cut off is he- an

ALEISTER CROWLEY THE LAW OF LIBERTY

am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and wi

he law of liberty get any book for free on: www.abika.com 3 be a ritual, an act of workship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to g

derstood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of

ALEISTER CROWLEY THE LOST CONTINENT

. this being recognised, sufferers were thrown from the cliffs at the first sign of the malady. in this way too were all other corpses disposed. it was the most honourable death possible, for becoming 'bread from heaven' for the serviles, they were again worked up into zro itself, a transmutation which in their view would be well worth all the "resurrections of the body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of sciences. it was the final integration of all knowledge. in method its theory was differentiation, and in theory its method was integration. for example, the fifth of the great philosophe

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

lay is false. if we presuppose many elements, their interplay is natural. it is no objection to this theory to ask who made the elements- the elements are at least there; and god, when you look for him, is not there. theism is "obscurum per obscurius. a male star is built up from the centre outwards, a female star from the circumference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes. weh note: although crowley evidently felt that this characterization was true simply, it should be noted that this comment is not class a. the idea of center outwards and circumference inwards may actually have described the impression received by a male of the victorian age in regard to men and women. certainly every male mystic has the st

he sexes. weh note: although crowley evidently felt that this characterization was true simply, it should be noted that this comment is not class a. the idea of center outwards and circumference inwards may actually have described the impression received by a male of the victorian age in regard to men and women. certainly every male mystic has the state here described as "circumference inward..no soul" and "female" at the time of reception- vide liber lxv. equally, every woman who acts positively from awareness of her identity would qualify for "center outwards "soul" and "male" in this sense. what crowley identified as sex-linked may better be considered as modality linked, with the sexual linkage as much an accident of culture as anything else. al i,4 "every number is infinite; there is

eas of a wholly different order, by a very simple juxtaposition of such apparently comprehensible and commonplace entities as integers. there is only one conclusion to be drawn from these various considerations. it is that the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even if we could understand it. in other words, a number is a soul, in the proper sense of the term, an unique and necessary element in the totality of existence. we may not turn to the second phrase of the text "there is no difference. it must strike the student immediately that this is, on the face of it, a point blank contradiction of all that has been said above. what have we done but insist upon the essential difference between any tow numbers, and show

see equinox i, vii, pp. 363-400a, for the account of this event. the unveiling is the proclamation of the truth previously explained, that the body of nuith occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relations between destructible combinations. thus quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. al i,6 "be th

come forth- from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuith. but above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? al i,13 "i am above you and in you. my ecstasy is in yours. my joy is to see your joy" the old comment 13. this doctrine implies some mystic bond which i imagine is only to be understood by experience; this human ecstasy and that divine ecstasy interact. a similar doctrine is found in the bhagavad gita. the new comment not

ALEISTER CROWLEY THE OTO GNOSTIC MASS

worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the c

) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smellin

ALEISTER CROWLEY THE QABALAH

ble god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was

is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we sha

write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?39 the only answer is, that if you screw it round long enough, it perhaps will! the r

reation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. liber lviii 27 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of t

f matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai. to thee be the power unto the ages, o my lord! 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a dead number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges of the

ALEISTER CROWLEY THE SWORD OF SONG

in question, whichever it may be, sufficiently indicate (as a rule) by the very method of their apology. the alternative is to take the religion symbolically, esoterically; but to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious

last stanza of apparent failure, and from his final pronouncement of the pope on guido, represented in browning s masterpiece as a judas without the decency to hang himself. so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who f

e: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful or worse, that i trench with undue levity on the bounds of the holy and the awful i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul s depths boil in earnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? s

e truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning s summary. i flung out of chapel1* and church, temple and hall and meeting-room, venus bower and osiris tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 5 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was anyhow, what s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland found, blind, deaf, huge, 10 or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and shall i say god? be patient, your reverence,9 i warrant you ll journey a wiser man

sense of it? 45 mine of so many pounds pouch even pence of it ?17 try something easier,18 where the bard seems to me seeking that light, which i find comes in dreams to me. even as he takes to feasts to enlarge upon, so will i do too to launch my old barge upon 50 analyse, get hints from newton19 or faraday,20 use every weapon love, scorn, reason, parody! just where he worships? ah me! shall his soul, far in some glory, take hurt from a mole grubbing i th ground? shall his spirit not see, 55 lightning to lightning, the spirit in me? parody? shall not his spirit forgive me, who shall love him as long as i live? love s at its height in pure love? nay, but after when the song s light dissolves gently in laughter! 60 then and then only the lovers may know nothing can part them for ever. and s

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edge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery

ding forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is beset with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice therefore, o initiate, for the greater thy trial 17 the greater thy triumph. when men shall re

but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too

iverse. 19. be thou therefore 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. 20. so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou viol

himmering veil maiden pure and aery frail that the spiders wove to hide blushes of the sylvan bride earth, that trembled with delight at the male caress of night. velvet soft the wizard trod to the sabbath of his god. with his naked feet he made starry blossoms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the t

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eaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a beautiful thing, whiter than a woman in the column of this vibration "i shoot up vertically like an arrow, and become that above "but it is death, and the flame of the pyre "ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light "when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x- liber lapidis lazuli. i. 36-40. 0. be seated in thine asana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of the brain is the yoni; the spinal cord

peak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes may see in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the tingling bows of the violins

ps between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled with gentians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war with the flesh and the mind. life is dumb, and love is blind "the prophet" i am the prophet of the gods. i have put these eyes out to attain to the crown of the pallid periods that pulse in the almighty brain! i have striven all my life for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not

ed to any one particular time of the day, but can be done always, whenever we have a moment in which our mind is not engaged. this is the "mahasatipatthana" or great reflection. whatever you are doing, just observe and make a mental note of it, being careful to understand of what you see that it is possessed of the three characteristics of sorrow, impermanence and lack of an immortal principle of soul. thin of the action your are preforming,the thought you are thinking, the sensation you are feeling, as relating to some exterior person;,take care not to think "i" am doing so-and-so" but "there exists such-and-such a state of action" thus, take bodily actions. when you go walking, just concentrate the whole of your attention upon what you are doing, in an impersonal kind of way. think "now

t stands still" in this way, just practise concentrating the mind in observing 56 all the actions that you perform, all the sensations that arise in your body, all the thoughts that arise in your mind, and always analyse each concentration object thus (as in the case cited above, of the bodily action of waling "what is it that walks" and by accurate analysis you reflect that there is no person or soul within the body that walks, but that there is a particular collection of chemical elements, united and held together by the result of certain categories of forces, as cohesion, chemical attraction, and the like: that these acting in unison, owing to a definite state of co-ordination, appear to walk, move this way and that, and so on, owing to and concurrent with the occurrence of certain chem

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dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and h

ntains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all

hey are of adamant. and the edge of the dagger is turned. 38 and tears drop from his eyes, and there is a mournful voice: so it hath been ever: so must it ever be! though thou hast the strength of five bulls, thou shalt not avail in this. and i said to him: who shall avail? and he answered me: i know not. but the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. and thou shalt sharpen its edge seven times by the seven ordeals (one keeps on looking round to try to find something else because of the terror of it. but nothing changes at all. nothing but the empty throne, and the eyes, and the avenue of pillars) and i said to him: o thou that art the first countenance before time; thou of whom it is written that "he, god, is one; he is the eternal one

ills the whole aire, yet the hand is much bigger than the wheel. and though this vision is so great and splendid, yet there is no seriousness with it, or solemnity. it seems that the hand is spinning the wheel merely for pleasure, it would be better to say amusement. a voice comes: for he is a jocund and a ruddy god, and his laughter is the vibration of all that exists, and the earthquakes of the soul. one is conscious of the whirring of the wheel thrilling one, like an electric discharge passing through one. 42 now i see the figures on the wheel, which have been interpreted as the sworded sphinx, hermanubis and typhon. and that is wrong. the rim of the wheel is a vivid emerald snake; in the centre of the wheel is a scarlet heart; and, impossible to explain as it is, the scarlet of the hea

nest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as the star. exceeding was its brilliance. wrath of the raven and the wolf. and the jaws of the one have torn them, and the 43 beak o

ALEISTER CROWLEY EQUINOX EQ I 1 2

ll understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or sacred posture) having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stret

he thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one's knowl

adhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up;

him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there

nt difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee i await thee! 7.35. i arise from sleep, mine eyes a little weary, my soul fresh, my heart restored. 34 8.0. accordingly, i continue in gentle and easy meditation on my lord adonai, without fear or violence, quite directly and naturally. one of the matters that came up last night with dr. r--d was that of writing rubbish for magazines. he thought that one could do it in the intervals of serious work; but i do not think that one should take the risk. i have spent the

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

the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the

g way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is a

erfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his studies, fresher than at first, fierce as a dragon he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye

of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-poin

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would be rather good fun to have a shot at pharaoh, for i never like the man much. norman roe. 349 ave adonai pale as the night that pales in the dawn's pearl-pure pavilion, i wait for thee, with my dove's breast shuddering, a god its bitter guest- have i not gilded my nails and painted my lips with vermilion? am i not wholly stript of the deeds and thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with de

take my measure with the utmost care and caution. then, pointing to me a strong and broad cage, he ordered me to step in. it would be very tiresome and quite useless for me to express here my various thoughts and the miserable consternation into which i was thrown. i would not live those hours again for anything in the world, and had the devil been within my reach i should decidedly have given my soul to him in order that he should see me safely home. but no one came to my rescue, and, though most unwilling, i had to submit to my terrible fate. 360 when the cage, made of the strongest steel, was closed upon me, i found myself a prisoner in the most degrading state. i began to look around and to shake the bars of my grating, but in vain. the man-without-a-cover had gone. my next step was to

breathe the air of this balmy country. but it is not a deserted spot. the natives are black, but tame and pleasant, and one of my first steps will be to try and bring them into contact with the beauties of our civilisation. for this object the mighty box is of the utmost importance; and here i touch on the first difficulty which i encountered. the destiny of man being precarious and unsettled, my soul was often wandering at large in its anxiety to provide for the future of the lofty thoughts of my late tormentor. i had banished all hatred and bitterness from my heart and forgiven my enemy. he had done me a great wrong, dragging me pitilessly away from the peaceful occupations of my life, cutting and planing my worthy form in order that i should fit his coffin. he had driven me to his ship

eness renders him extremely valuable. when i opened my mind to him he simply lifted his eyes at me with a shrewd look and smiled gently with the smile of the wise. i told him the story of the meeting with my kidnapper; and explained to him the operation i had to go through before i could fit the coffin of lofty thoughts. with the exception of the secret of the eight compartments, i opened my very soul to that worthy successor. he must possess a keen sense of humour; for he began gently, and dry-humour-like, telling me a quite different story. his smile, of course, showed that the was only trying to entertain me. according to his version, i am a well- known surgeon who had lost his reason and was taken to the private yacht of a celebrated alienist. as i seemed to be always talking of a coff

uld not detach my sight from the girls, and for the first time my ear did not perceive the music of the two compartments. it seemed to me as if there were two personalities in me, one simple and natural, as it becomes a wood cover, the other complex and full of passions, as if i were really the man whom i knew to be no more. i took the skull in my hands, and suddenly a light broke its way into my soul. how could i be deluded this time? i had arms and hands; i 'saw' them. i saw the women, i saw the coffin. it was not the feeling of a plain piece of brown wood. i went almost mad over the discovery. what was the meaning of all this? i then opened the book again, but scarcely had i time to glance at the white page before a large band of negroes came again to me; and this time i could not keep

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plicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in the "herb dangerious" part ii "infra [a book of elementary invocations is in preparation, and will be issued in number 3] 30 the herb dangerous part ii the psychology of hashish by oliver haddo the herb dangerous i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb

ctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essenti

the balance and the microscope. imagine me, therefore, if you please, selecting these few facts from the millions of others in the armoury of my brain, dovetailing them, and at last formulating an hypothesis verifiable by experiment. iii "but i evolve all these mysteries in the profound abyss of mind- zoroaster. this was my hypothesis "perhaps hashish is the drug which 'loosens the girders of the soul' but is in itself neither good nor bad. perhaps, as baudelaire thinks, it merely exaggerates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, t

into a set of pictures, a fairly large number, possibly a constant number, of them. these glyphs are perceived together, just as the skilled reader reads h-o-r-s-e as a single word, not letter by letter. these pictorial glyphs, letters as it were of the 42 word which we call a thought, seem to stand at a definite distance in space behind the thought, the thought being farther from the perceiving soul. looking at each glyph, one perceives, too, that itself is made up of other glyphs yet nearer to the self, these glyphs, however, being formless and nameless; they are not truly perceived, but one is somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examina

eing formless and nameless; they are not truly perceived, but one is somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while one is clearly conscious

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now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple befor

lized, then pass on to the request of the mighty magus of art; but if not, then doth the magus of art assume the god form of thoth, and say] thou comest not! then will i work and work again. i will destroy thee and uproot thee out of heaven and earth and hell. thy place shall be come empty; and the horror of horrors shall abide in thy heart, and i will overwhelm thee with fear and trembling, for "soul mastering terror" is my name [if at this point he manifest, then pass on to the final request of the mighty magus of art; if not, continue holding the arms in the sign of apophis] brother assistant magus! thou wilt write me the name of this evil serpent, this spirit taphthartharath, on a piece of pure vellum, and thou shalt place thereon also his seal and character; that i may curse, condemn

white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast mocked his name [taking the slip of vellum and thrusting it into the magical fire] i bid thee, o sacred fire of art, by the names and

ram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invo

ly charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. a white light must pervade the violet from above. her station is in the place of jupiter. i invoke thee, the terrible and invisible god! i call thee from the azure throne! i raise my voice in the abyss of water! i raise my soul to contemplate thy face! amoun! come unto me! hear me! appear in splendour unto these who worship at thy feet! for who am i before thy face? what is man, that thou art mindful of him; or the son of man that thou visitest him! thou hast made him a little lower than the elohim_ thou hast crowned him with glory and honour! amoun! hear me! come unto me! in myself i am nothing_ in thee i am all se

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sur la paille humide d'un cachot" a neighbour! the very man who ought not to be suspected. does ever a neighbour kill a neighbour in that way, for such a vague reason? it is sheer madness. madness. madness "and i will tell you something else. the man they have arrested has probably been a witness to the murder. he may have some secret longing for a period of suffering. he may want a cure for his soul; and that may be the reason why he does not do anything against the mountain of evidence which is slowly being heaped against him "i have just had to leave this letter in order to see that a couple of nice crisp cabbages do not during their ebullition throw too much water over the gas-stove. and as i return to you it occurs to me that you may know the great masterpiece of dostoievsky. i have

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

s as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if the command be obeyed_ and those of buddha have gained a far larger share of obedience than those of any other teacher_ the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i 4 fielding hall, in "the soul of a people" has reluctantly to confess that he can find no trace of this idea in buddha's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock

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

o, produces the individual mind, which he symbolises as being neither round nor square, but a simple i or line, connecting the s and o. this i is the self-renewing link between these two, which, when it is truly balanced, renders death the most unnatural, in place of the most natural event, that we may expect once we are born. methuselah. the case for alcohol. or the actions of alcohol on body an soul. by robert park, m.d. rebman limited. 1"s" net. dr. park is an old friend of ours; we enjoyed his masterly translation of ch: f r 's "the pathology of emotions" and his various writings in the days of the old "free review" and "university review" when j. m. robertson was worth reading, a review (by the way) which was assassinated by the prurient pot-scourers who would put a pair of "pants" on

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the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the st

octrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and thos

angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in ea

the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. masterin

from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may

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285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-67. 289 we find christ insisting on this absolute chastity of body and mind, in a similar manner, and fo

ht of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to his love unborn in that grey dim dawn did the shade of the dreamer flee; nor marked he the flood where the vision had stood which mocks for eternity. for the soul he would wed was the hope that had fled in the battle with destiny. ethel archer. 208 mr. todd a morality by the author of "rosa mundi""in memoriam" lilith "obiit kal. mai" 1906 mr. todd persons of the play grandfather ossory("eighty-one) alfred ossory("fifty "his son, a shipowner" emily ossory("forty-five "his wife" euphemia ossory("eighteen "his daughter" charley ossory("ten "his son" georg

e seems all shaken in the storm of it! i was glad- glad, glad- when that mr. todd came in with his news, so that i could have a real good cry["very close "to him, in a tragic whisper] something has happened- something is going to happen. carr. and something has not happened- i knew it was a long time since we missed a week. by the way, have you heard the terrible news about queen anne? dead, poor soul! never mind, silly, you told me most dramatically, and it shall be counted unto you for righteousness. euphemia. i think you're the greatest brute in the world- and i love you. carr. how reciprocal of you! euphemia. sweet! carr. on my honour, i haven't a single chocolate on me. have a cigar["business with case" euphemia. be serious! you must marry me at once. carr. then how can i be serious!

s me, sir. it is impossible. delhomme. ah, fairest of maidens, well i know your english coyness and modesty["taking her hand] ah, give me this pure hand for good, for ever! this hand which has been ever open to the misery of the poor, ever closed to box the enemies of your country! euphemia. it is not mine! delhomme. i do not understand. i am too worn a slave in the world's market for my fettered soul to grasp your innocence. ah! you are vowed to our lady, perhaps? yet, believe me- euphemia. oh, sir, you distress me- indeed you distress me! 225 delhomme. i would not brush the bloom from off the lily- and yet- euphemia. my god- monsieur delhomme, i am going to shock you. oh! oh["she buries her face in her hands. he starts back, surprised at the turn "things are taking, and at the violence o

ure the time through which i passed. the impulse seized me to look again. the minute-hand stood half-way between fifteen and sixteen minutes past eleven. the watch must have stopped; i held it to my ear: no, it was still going. i had travelled through all that immeasurable chain of dreams in thirty seconds "my god" i cried "i am in eternity" in the presence of that first sublime revelation of the soul's own time, and her capacity for an infinite life, i stood trembling with breathless awe. till i die, that moment of unveiling will stand in clear relief from all the rest of my existence. i hold it still in unimpaired remembrance as one of the unutterable sanctities of my being. the years of all my earthly life to come can never be as long as those thirty seconds. before entering on the reco

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temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing the pr

there masterless the whirling sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks

blank; he looks at her; the cold sweat gathers on his brow. to save the world- three days away! his life in knighthood's life is furled, and knighthood's life in his- to-day- his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. when, with the bitterness of death cutting his soul, his fingers clench the piteous passage of her breath. the dews of horror rise and drench sir palamede the saracen. then, rising from the hideous meal, he plunges to the land of men with nerves renewed and limbs of steel. who is the naked man that rides yon tameless stallion on the plain, his face like hell's? what fury guides the maniac beast without a rein? 16 who is the naked man that spur

ot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black ston

ives the rowels home- he stops! faugh! but a black-mouthed money-chest! 63 he turns- the friendly folk are gone, gone with his sumpter-mules and train beyond the infinite horizon of all he hopes to see again! his brain befooled, his pocket picked- how the beast cachinnated then, far from that doleful derelict sir palamede the saracen! 64 xxiv "one thing at least (quoth palamede "beyond dispute my soul can see: this questing beast that mocks my need dwelleth in deep obscurity" so delveth he a darksome hole within the bowels of etna dense, closing the harbour of his soul to all the pirate-ships of sense. and now the questing of the beast rolls in his very self, and high leaps his while heart in fiery feast on the expected ecstasy. but echoing from the central roar reverberates many a mournfu

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r gives in clear type on a nice page the magnificent essay which we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. i hope mr. watkins is a true christian. v. b. n. the porch. vol. i, no. 3. on the good, or the one. by plotinus. we

ove delight, and these the arms that strove with me? and these the feet, the thighs that were lovely in mine eyes? lo! io lament. i gather in my car thine head, asar. 39 and this- is this not the trunk he rended? but- oh! oh! oh- the task transcended, where is the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! si

nt of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star in the west" in connection with this exposition. 47 4 lost under dramatic circumstances at frater p. a.'s house in 1909. the agnostic position direct experience is the key to yoga; direct experience of that soul (atman) or essence (purusha) which acting upon energy (pr na, and substance (ak sa) differentiates a plant from a stone, an animal from a plant, a man from an animal, a man from a man, and man from god, yet which ultimately is the underlying equilibrium of all things; for as the bhaga-vad-g ta says "equilibrium is called yoga" chemically the various groups in the organic and inorganic worlds

y "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from this fall arises the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and i am another' is not wise, but he is like a house-dog of the gods" and house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object, or in the worship of anything, even of the atman itself, as long as it remai

am another' is not wise, but he is like a house-dog of the gods" and house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object, or in the worship of anything, even of the atman itself, as long as it remains apart from ourselves. such a delemma as this does not take long to induce one of those periods of "spiritual dryness" one of those "dark nights of the soul" so familiar to all mystics and even to mere students of mysticism. and such a night seems to have closed around y j avalkhya when he exclaimed: after death there is no consciousness. for where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, hear

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["recites poem "colloque sentimental" in the ancient frozen solitary park two figures passed anon- now mark! their eyes are dead, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of

rk together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a paean of despair<veil, appears standing on altar" o melancholy brothers, dark, dark, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, withdrawn from joy and light! my heart is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild

ven i be understood. how then should ye come to the centre of the wheel? hermanubis. mother of mystery, what is thy position on olympus? sphinx. upon the rim of the wheel. c.i.c.t. feeling, and thought, and ecstasy are but the cerements of me. thrown off like planets from the sun ye are but satellites of the one. but should your revolution stop ye would inevitably drop headlong within the central soul, and all the parts become the whole. sloth and activity and peace, when will ye learn that ye must cease? typhon. how should i cease from lethargy? hermanubis. how should i quench activity? sphinx. how should i give up ecstasy? c.i.c.t. what shines upon your foreheads? s.h.t("together. the eye within the triangle. 25 c.i.c.t. what burns upon your breasts? s.h.t("together. the rosy cross. c.i

typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jup

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

ALEISTER CROWLEY EQUINOX EQ I 6

nclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments for immortality. part iii "psychological- introductory. i. the moment of death. ii. visions of the dying. iii. death described from beyond the veil. iv. experiments in photographing and weighting the soul. v. death coincidences. vi. the testimony of science- psychical research. vii. on the intra-cosmic difficulties of communication. viii. conclusions. appendices. bibliography. index "the book. has much to recommend it on the score of stimulus to calm reasoning and further research "pall mall gazette "the collaborators may certainly claim that they have brought proven evidence as to the persist

ater, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the soul inurned! against your heart i laid mine ear, jeanne! and the clock went ticking, ticking. how could i choose but hear, jeanne! ah me! what thoughts came pricking like spurs in the flanks of a weary horse? nor heart nor clock could feel remorse, but kept their definite deadly course, jeanne! alas! for man, for his life's disaster: the clock beats fast, but a heart beats faster. 48 oh, your lov

ense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the languid curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple of solomon the king, with whic

the sum of all things blent in fiercest harmony. soft winds are calling on the cloudy deep (like foam-flowers falling from the breasts of sleep their lotus-kiss is, such a world forestalling of wanton blisses, that the fear of palling makes e'en the sirens weep. ah me! what serpent hisses from out those purple bysses, far in the womb of the long-lying sea? she wakes! nor dare he creep back to her soul, whence sleep has torn aside the mist-hung drapery; too strange the way, and steep. ethel archer. 66 the scorpion a tragedy in three acts by aleister crowley "god is love- epistles of st john. 67 to gr:alpha-gamma-alpha-theta-alpha in memory of the hour of initiation, and to lampada tradam and mohammed ibn rahman in memory of our wanderings in the desert, and to my brothers of the o. of k. d

he well issues a nymph dressed in silver and azure gauze, with jewels and roses in her hair. after her a cluster of children] 79 the nymph["sings] in the well where i dwell, it is cool, it is dusk; but the truth of my youth is a palace of musk. truth comes bubbling to my brim; light and night are one to him! in the dark you may mark the slow ooze of my springs, but you know not the glow where the soul of me sings. truth comes bubbling to my brim; life and death are one to him! there is cold in the old grey gloom of my caves; there is heat in the beat of my passionate waves. truth come bubbling to my brim; love and hate are one to him["they dance and return to the well" r "and" l "are now seen behind the grasses, she sobbing upon his shoulder] 80 rinaldo. the cloud blackens all the sky. lay

ALEX SANDERS THE KING OF THE WITCHES

es' she commanded, and when he hesitated after removing his coat and shoes, added 'all of them-s-every last stitch' teeth chattering with fright, he peeled off his vest and pants and stood there like a lamb about to be slaughtered. the old lady bent down and picked up a small sickle-shaped knife from the edge of the circle surrounding her 'i'm going to make sure that you never tell another living soul what you have seen this day' she whispered 'if you so much as breathe one word of it, i'll kill you 'i won't, gran, honest i won't' cried the boy, cowering before her 'bend over' she said, and forced his shoulders towards his knees. there was a searing pain and the boy felt blood trickle down from his scrotum 'you can stand up now' she let go of him and dried the blood from the knife 'you're

an. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all that was going on but realizing that her beloved brother was bargaining for his soul with the devil and that, in the end, someone would have to pay. 35 5 rsewftcbeb for two days life went on as before. alex was negotiating the sale of some formulae used by his firm to a freelance traveller who was planning to set up on his own. he was past caring about such things as patents and copyright; he wanted money, and perhaps this was the way to get it. then, one evening, with scarce

move into temporary accommodation. now he had a wing of the house hastily converted into a self-contained flat for her and eric 'you can enjoy a life of luxury too' he told them. but joan hated every minute of the six months she spent there. though alex held no large parties during her stay and kept his girls out of her way, she had a good idea of the kind of life he was leading 'you've sold your soul to the devil, all right' she told him when he visited her for tea one day 'i can feel the evil round you' alex laughed and told her she probably had indigestion 'perhaps you're right' she sighed 'i haven't felt really well since 1 came out of hospital. somehow 1 never seem to be free of pain' now he looked at her closely and for the first time noticed her pallor, but she shrugged off his soli

ce a. month, and better it be when the moon.is full, then shall ye assemble in some secret place and adore the spirit of me whp am queen of all the witches. there shall ye assemble. ye shall be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings. mine is the cup of the wine of life. i am the gracious goddess who gives the gift ofjoy unto all men 'i am the soul of nature who giveth life to the whole universe 'i am that which is attained at the end of desire: while all the. witches squat just within the circle,the high priest kneels.before the high priestess in the centre and says 'hail, aradia, pour forth thy love. i lowly bow before thee, i adore thee to the end, with loving sacrifice thy shrineadorn, thy foot is to my lips, my prayer is borne upon

ALEXANDRIAN BOOK OF SHADOWS OCCULT

rance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain

d placed; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of

t in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefo

ancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues. then the calls may be used, or even wild and meaningful shrieking produces power. but this method inflames the mind and renders it difficult to control the power, though control may be gained through practice. the scourge is a far better way, for it stimulates and excites both body and soul, yet one easily retains control. the great rite is far the best. it releases enormous power, but the conditions and circumstances make it difficult for the mind to maintain control at first. it is again a matter of practice and the natural strength of the operator's will and in a lesser degree those of his assistants. if, as of old, there were many trained assistants present and all wills pro

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

through all forms of being. in another scientific article, the atom is further considered as having sensation as well "the recent contest as to the nature of atoms, which we must regard as in some form or other the ultimate factors in all physical or chemical processes, seems to be capable of easiest solution by the conception that these very minute masses possess as centres of force a persistent soul, that every atom has sensation and power of movement" tyndall has likewise pointed out that even the very atoms themselves seem to be "instinct with the desire for life- 14- the consciousness of the atom copyright 1998 lucis trust if you take these different qualities of the atom energy, intelligence, ability to select and reject, to attract and repel, sensation, movement, and desire you have

and ever prove inadequate as times elapses. what, then, is the purpose back of this endless process of form building, and this combining of the lesser forms? what is the reason of it all, and what will prove to be the goal? surely it is the development of quality, the expansion of the consciousness, the development of the faculty of realisation, the production of the powers of the psyche, or the soul, the evolution of intelligence. surely it is the gradual demonstration of the basic idea or purpose which that great entity whom we call the logos, or god, is working out through the solar system. it is the demonstration of his psychic quality, for god is intelligent love, and the fulfilment of his determined purpose, for god is intelligent loving will. for all the different grades and types

emonstrating a similar activity and governed by analogous laws. we found that it had a central sun, and that around this central sun, pursuing their definite orbits, might be seen the electrons. we noted, also, the fact that the elements differ only according to the number and the arrangement of these electrons around the central positive charge. from this we passed on to the consideration of the soul, or the psyche, of the atom, and found that scientists recognise the truth that atoms themselves possess quality, show symptoms of mind or intelligence, and can discriminate, select, and choose. we then proceeded to weave what appeared to be a fairy tale. we pictured the human being as an atom, and traced the resemblance of man to an atom; we found that he attracted and held within his sphere

considered the atom as it was built into the different forms in the various kingdoms of nature, and found that, in the process of evolution atoms themselves gravitate towards other and greater central points, becoming in their turn electrons. thus, every form is but an aggregate of smaller lives. very briefly then we touched upon the different kingdoms of nature, and traced the development of the soul or the psyche in all of them. of the atom we have already predicated intelligence, or discriminative power, and we found that in the building up of forms in the mineral, vegetable, and animal kingdoms what we understand as sensation begins to appear, and we then have the rudiments of embryonic emotion, or feeling the physical plane reflection of love. thus we have one aspect of the threefold

eightfold path, the path of illumination, or the path of holiness. yet it is the one path, that which shineth ever more and more unto the perfect day. we can look, too, for the development of the power to think abstractly, and for the awakening of the intuition. as the great races have succeeded one another upon the planet, there has ever been an ordered, directed unfoldment of the powers of the soul, and a definitely planned sequence. in the third root race, the lemurian, the physical aspect of man was carried to a high stage of perfection. later in the great race which preceded ours, the atlantean, and which perished in the flood, the emotional nature of man was developed. then in the race to which we belong, the- 48- the consciousness of the atom copyright 1998 lucis trust aryan or fif

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

, which is: that the development of the human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system

on, and that the attainment of the initiatory process, and the entrance into the fifth kingdom is no wild chimera or phantasm, but an established fact in the consciousness. this each man must ascertain for himself. those who know may state a fact to be thus and so, but the dictum of another person and the enunciation of a theory do not aid beyond giving to the seeker confirmatory indication. each soul has to ascertain for himself, and must find out within himself, remembering ever that the kingdom of god is within, and that only those facts which are realised within the individual consciousness as truths are of any real value. in the meantime, that which many know, and have ascertained within themselves to be truths of an incontrovertible nature for them, may here be stated; to the intelli

y endured. these difficulties arise from various causes: a. the disciple's lower self, which rebels at being transmuted. b. a man's immediate group, friends, or family, who rebel at his growing impersonality. they do not like to be acknowledged as one with him on the life side, and yet separate from him where desires and interests lie. yet the law holds good, and only in the essential life of the soul can true unity be cognized. in the discovery as to what is form lies much of sorrow for the disciple, but the road leads to perfect union eventually. the disciple is one who realises his responsibility to all units who come under his influence, a responsibility of co-operating with the plan of evolution as it exists for them, and thus to expand their consciousness and teach them the differenc

t entirely. 3. he then is permitted, by gradually expanding realisations, to contact and under guidance to employ certain forms of group energy, until the time comes when he is in a position scientifically to wield planetary force. the length of time taken over his final stage is entirely dependent upon the progress he makes in the service of his race and in the development of those powers of the soul which are the natural sequence of spiritual unfoldment. the application of the rod of initiation at the first two initiations by the bodhisattva enables the initiate to control and utilise the force of the lower self, the true sanctified energy of the personality in service; at the third initiation the application of the rod by the one initiator makes available in a vastly more extensive mann

increased inherent energy, enable the initiate to accomplish more in the path of service than he ever before dreamed possible. his dreams and ideals become, not possibilities, but demonstrating facts in manifestation. the physical centres, such as the pineal gland and the pituitary body, will begin to develop rapidly, and he will become conscious of the awakening of the "siddhis" or powers of the soul, in the higher connotaion of the words. he will be aware of the process of conscious control, and of the self-initiated manipulations of the above powers. he will realise the methods of egoic contact and the right direction of force. the nervous system, through which the emotional body or astral nature works, will become highly sensitised, yet strong withal. the brain will become ever more ra

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nd is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprising countless manifesting stars and solar systems. each solar system is the manifestation of the energy and life of a great cosmic existence, whom we call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestation, through the

gos incarnates, or comes into manifestation, through the medium of a solar system. this solar system is the body, or form, of this cosmic life, and is itself triple. this triple solar system can be described in terms of three aspects, or (as the christian theology puts it) in terms of three persons. electric fire, or spirit. 1st person..father. life. will. purpose. positive energy. solar fire, or soul. 2nd person..son. consciousness. love-wisdom. equilibrised energy. fire by friction, or body, or matter. 3rd person..h. oly spirit. form. active intelligence. negative energy. each of these three is also triple in manifestation, making therefore a. the nine potencies or emanations. b. the nine sephiroth. c. the nine causes of initiation. these, with the totality of manifestation or the whole

otencies or emanations. b. the nine sephiroth. c. the nine causes of initiation. these, with the totality of manifestation or the whole, produce the ten (10) of perfect manifestation of the perfect man. these three aspects of the whole are present in every form. a. the solar system is triple, manifesting through the three above mentioned. b. a human being is equally triple, manifesting as spirit, soul and body, or monad, ego and personality. c. the atom of the scientist is also triple, being composed of a positive nucleus, the negative electrons, and the totality of the outer manifestation, the result of the relation of the other two- 10- a treatise on cosmic fire copyright 1998 lucis trust the three aspects of every form are inter-related and susceptible of intercourse, because a. energy

of a solar logos through the medium of a solar system, or the manifestation of a human being through the medium of a form. this law controls likewise in all the kingdoms of nature. 2. there are certain other laws in the system which are linked with this one; some of them are as follows: a. the law of economy..the law governing matter, the third aspect. b. the law of attraction..the law governing soul, the second aspect. c. the law of synthesis..the law governing spirit, or the first aspect- 11- a treatise on cosmic fire copyright 1998 lucis trust 3. these three are cosmic laws. there are seven systemic laws, which govern the manifestation of our solar logos: a. the law of vibration. b. the law of cohesion. c. the law of disintegration. d. the law of magnetic control. e. the law of fixatio

lution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full knowledge of the mystery of the cycles is the possession only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interpretive law of the system, and explai

ALICE A BAILEY05 THE LIGHT OF THE SOUL

3rd ray. adapting factor- 831- a treatise on cosmic fire copyright 1998 lucis trust 7. law of the the law of a maland female fiery energy l ower four. e theric form, placed back 5 th ray. vi talizing u nion. to back f actor. 301 the seven hierarchies hierarchy nos. symbol force aspect t ype 1. the divine..1 or 6..c. losed twelve..one of the 6 th l ivea.copyright 1998 lucis trust the light of the soul its science and effect a paraphrase of the yoga sutras of patanjali with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bello

h commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as lai

a yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gain

e development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth plane

ought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practices and breathing exercises, is, from a certain aspect, a retrogression. it will be found that through the practice of raja yoga, and through assuming that point of directional control which is to be found by the man who centers his consciousness in the soul, the other forms of yoga are unnecessary, for the greater yoga automatically includes all th

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

hich the race needs in its onward march. that meditation is regarded, by those who define loosely, as a "mode of prayer" is, unfortunately, true. but it can be demonstrated that in the right understanding of the meditation process and in its right adaptation to the needs of our modern civilization will be found the solution of the present educational impasse and the method whereby the fact of the soul may be ascertained that living something which we call the "soul" for lack of a better term. the purpose of this book is to deal with the nature and true significance of meditation, and with its use on a large scale in the west. it is suggested that it may eventually supplant the present methods of memory training, and prove a potent factor in modern educational procedure. it is a subject tha

tors and of the psychologists. they must lead him up to the door of the mystical world. paradoxical as it may sound, the work of leading him into his spiritual heritage is the work of religion and of- 7- from intellect to intuition copyright 1998 lucis trust science. dr. pupin tells us that "science and religion supplement each other, they are the two pillars of the portal through which the human soul enters into the world where divinity resides."12(12) let us give the word "spiritual" a wide connotation! i do not here speak of religious truths; the formulations of the theologians and the churchmen in all the big religious organizations, both eastern and western, may, or may not, be true. let us use the word "spiritual" to signify the world of light and beauty, of order and of purpose, abo

ay of money for education both lower and higher. the total effect, however, is disappointing, and misses the central point. our institutions of learning produce some good scholars and give a body of scientific facts to a great number. but there is a pitiable failure in the main business of education which is, or should be, the formation of character, the culture of the spirit, the building of the soul."1(13) old mother asia and europe, up to the eighteenth century, trained and cultured the individual. an intensified training was given to the so-called upper classes, and to the man who showed a marked aptitude for spiritual culture. under the brahmanical system in the east, and in the monasteries in the west, a specialized culture was imparted to those who could profit by it, and rare indiv

hooves all sincere educators to help in this work by applying the scientific method of ascertaining agreements amidst differences."5(17) both east and west seem to feel that an educational system that does not eventually lead a man out of the world of human affairs into the wider consciousness of spiritual things has failed in its mission and will not measure up to the soaring demand of the human soul. a training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. if it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finest "four-fifths of life" which dr. wiggam tells us, lies outside the realm of scientific training altogether.6(18) the door must be ope

de 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 will discover the soul as the great reality, thus gaining direct experience of spiritual things. everett dean martin defines education for us as a "spiritual revaluation of human life. its task is to reorient the individual, to enable him to take a richer and more significant view of his experiences, to place him above and not within the system of his beliefs and ideals."9(20) this definition necessarily opens the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

experience is at the disposal of the earnest aspirant; and the wideness of the vision which i can impart (owing to my having climbed higher up the mountain than some) is my main contribution. upon these points the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step

our own peculiar times, state and environment. to do this we will take the fifteen rules for magic to be found in my earlier book, entitled a treatise on cosmic fire. i will comment on them, dealing not with their cosmic significance or with solar and other correspondences and analogies, but applying them to the work of the aspirant, and giving practical suggestions for the better development of soul contact and soul manifestation. i shall take for granted certain knowledges and assume the students can follow and comprehend certain technical terms that i may be led to use. i am not dealing with babes but with matured men and women who have chosen a certain way and who are pledged to "walk in the light" i seek in this book to do four things, and to make appeal to three types of people. it

ured men and women who have chosen a certain way and who are pledged to "walk in the light" i seek in this book to do four things, and to make appeal to three types of people. it is based, as regards its teaching, upon four fundamental postulates. these are intended to: 1. teach the laws of spiritual psychology as distinguished from mental and emotional psychology. 2. make clear the nature of the soul of man and its systemic and cosmic relationships. this will include its group relationship as a preliminary step. 3. demonstrate the relations between the self and the sheaths which that self may use, and thus clarify public thought as to the constitution of man- 5- a treatise on white magic copyright 1998 lucis trust 4. elucidate the problem of the supernormal powers, and give the rules for

ve this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, grounded in mat

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

ellations and planets volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and h

a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and has the use of earth, and ends the man downward: but, tending upward for advice, grows into, and again is grown into by the next soul, which, seated in the brain, useth the first with its collected use, and feeleth, thinketh, willeth, is what knows: which, duly tending upward in its turn, grows into, and again is grown into by the last soul, that uses both the first, subsisting whether they assist or no, and, constituting man s self, is what is and leans upon the former, makes it play, as that played off the first: and, ten

ce. it is for the purpose of training aspirants so that group awareness may be developed that these books have been written. recognise clearly that you personally do not count, but that the group most surely does. teaching is not given only in order to train you or to provide you with opportunity. all life is opportunity, and individual reaction to opportunity is one of the factors which indicate soul growth. for this, the training school of the world itself suffices. there should be in all impartation of truth no imposition of authority. aspirants must be left free to avail themselves of the teaching or not, and spiritual work must go forward because of the free- 4- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of

translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust phenomena of life itself. this book was given the name the light on the soul. here i am fulfilling my intention to write a book on the subject of the seven rays. this topic has always been of real interest for students, but about these rays little is known. we know, from the secret doctrine, that they are the building forces and the sum total of all that is in the manifested universe, but their effect in the human kingdom, and their essential quality and nature, remai

e human family and deal with the subject in terms of psychological values, laying the foundation for that new psychology which is much needed, and so dealing primarily with the human equation. what i have to say will be a commentary upon an expansion of the words found in the proem of the secret doctrine, that "all souls are one with the oversoul" we shall, from the outset, accept the fact of the soul. we shall not consider the arguments for or against the hypothesis of there being a soul-universal, cosmic, and divine, or individual and human. for our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the faith, and have sadly forgotten the inner meaning which carries life and salvation to the individual and also to humanity. we have been busy fighting over the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst all the time the soul of man was crying out for the spirit of life, which the letter veiled. we have agonised over the historical aspects of the gospel narrative, over the time element, and over the verbal accuracy of the many translations, while failing to see the real magnificence of christ's accomplishment and the significant teaching it holds for the individual and for the race. the drama of his life and its p

oken of by st. paul as "christ in you, the hope of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from be

purging ourselves from evil and materialism. when this process is completed, many will find themselves ready to make preparation for the first of the initiations, and to undergo the new birth. the disciples of the world are preparing for the second initiation, the baptism, and for this must come a purification of the emotional desire nature and a dedication of the desire nature to the life of the soul. the initiates of the world are facing the transfiguration initiation. mind control and right orientation towards the soul, with a complete transmutation of the integrated personality, lies ahead of them. there is much foolishness talked these days in connection with initiation, and the world is full of- 16- from bethlehem to calvary copyright 1998 lucis trust people who are claiming to be in

nt understanding and a mental unfoldment which will lead to a sane and intelligent cooperation with the plans for humanity. it is the balance of head and heart that is required, and the intellect must find its complement and expression in and through love. this needs a most careful re-proclaiming. love and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of man's mind, and the heart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; devot

mphasis upon that mental illumination which perforce lights the way to the gate leading to the "secret place of the most high" they have laid the emphasis upon personality devotion to the masters of the wisdom, and to their own organisation leaders; they have stressed adherence to authoritative teaching and rules of life, and have not primarily emphasised adherence to the still small voice of the soul. the way to the place of initiation and to the centre where christ may be found is the way of the soul, the lonely way of self-unfoldment, of self-effacement and of self-discipline. it is the way of mental illumination and intuitive perception. initiation is the revelation of love, of the second great aspect of divinity, expressing itself in wisdom. this expression is found in its fullness in

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

reword 1: the paganism in our christianity, by arthur weigall, p. 16. chapter 1 1: quoted by w. kingsland in religion in the light of theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it energy or force, those word

following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first

ances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of t

ging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent as

force manifestation of the first subplane of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar lo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

and which is of major importance to every aspirant. only those who are beginning to come under the influence and the control of their own souls and are, therefore, mentally focussed and attuned, are eligible for the training offered by the hierarchy. devotion, emotional reactions and sentiment are not enough. esoteric training is also an impersonal matter; it is concerned with the development of soul consciousness and with the expansion of that consciousness to include, and not exclude, all forms of life through which pulses the life and love of god. the true disciple is ever inclusive and never exclusive. it is this- 2- discipleship in the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspiran

and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays. the conflict in a disciple's life is found to lie in the fact that the ray of his soul and the ray of his integrated personality are posed against each other. at- 4- discipleship in the new age- volume i copyright 1998 lucis trust the same time, his emotional nature, his mental equipment and his physical brain are also controlled by some one or other of the rays and in this fivefold relationship lies hid much of the problem of the evolving human being. the tibetan tells the mem

e rays condition them and students will learn much by a study of what he says. in the cases where i happen to know the disciple concerned personally and something of his problems, it was amazingly interesting to me to note how infallibly right the tibetan was in his diagnosis of the rays involved. in reading these instructions will you please remember that though the tibetan usually speaks of the soul, he also uses the word "ego" interchangeably, meaning thereby the spiritual ego and not the personal ego of the psychologists. we have not felt it wise to give the meditations assigned or the breathing exercises, except in a few cases. they were strictly individual and suited to the person and his peculiar problems. in one or two cases, however, after due consideration, we have inserted some

y call for peace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such as those i am now going to attempt to teach, there is no retiring from the world. there is no condition of physical peace and of quiet wherein the soul may be invoked and in which work potent in results may be achieved in the calm of silence and the rest of what the- 9- discipleship in the new age- volume i copyright 1998 lucis trust hindu calls samadhi complete detachment from the calls of the body and the emotions. the work has to go forward in clamour. the point of peace must be found in the midst of riot. wisdom must be attained in the v

stments than could otherwise be the- 12- discipleship in the new age- volume i copyright 1998 lucis trust case provided that, unitedly and in love, they will then help their fellow disciple to change the undesirable condition. i count on one thing only, my brothers, and that is your deep sincerity. it is not a negative thing (as some claim) to point out a fault or error. as the clear light of the soul pours in, it reveals the personality for what it is. if true dispassion is practised, this group of disciples can see things as they are and remain untouched by the revelation of the desirable or the undesirable qualities. if you are depressed or irritated or hurt by such revelation, it indicates a basic lack of dispassion and proves attachment to the personality and to the opinions of others

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ch humanity sorely needs at this time. there are enough men and women of goodwill in the world today to accomplish this if they can be reached, inspired and supported in their endeavour, both materially and spiritually. the situation is far more difficult than a casual analysis would make it seem. the psychological problem involved has a background which is centuries old, which is inherent in the soul of each individual nation and which is potently conditioning the minds of all their peoples today. it is here that our major difficulty lies and it is one which will not easily give way to any effort or to any spiritual endeavour, whether carried out by the organized churches (which show a woeful lack of appreciation of the problem) or by spiritually minded groups and individuals. the work to

ations, as all families, have also in them groups or- 6- problems of humanity copyright 1998 lucis trust individuals who are recognized sources of trouble to the well-intentioned remainder. there are nations within the international community which are and have been for a long time disrupting agencies. the problem of the interplay and interaction of the nations is largely a psychological one. the soul of a nation is potent in its effect. the national thoughtform (built up over the centuries by the thinking, the goals and the ambitions of a nation) constitutes its ideal objective and is most effective in conditioning the people. a pole, a frenchman, an american, a hindu, a britisher or a german are easily recognized, no matter where they may be. this recognition is not based solely upon app

hich she demonstrated so wonderfully for so many centuries? she can and eventually she will. her brilliant intellect (when turned to the study of the things of the spirit) can outstrip the researchings of lesser minds; that clear perception and ability to convey thoughts in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man. the accent upon the material values and the inte

ues and methods must be developed gradually and will hasten the process of integrating the whole man. there is no hope for the future world except in a humanity which accepts the fact of divinity, even whilst repudiating theology, which recognizes the presence of the living christ, whilst rejecting man-made interpretations of him and of his message, and which emphasizes the authority of the human soul. the future which lies ahead is full of promise. let us base our optimism upon humanity itself. let us recognize the self-proven fact that there is a peculiar quality in every man, an innate, inherent characteristic to which one may give the name "mystical perception. this characteristic connotes an undying, though oft unrecognized, sense of divinity; it involves the constant possibility to v

lies ahead is full of promise. let us base our optimism upon humanity itself. let us recognize the self-proven fact that there is a peculiar quality in every man, an innate, inherent characteristic to which one may give the name "mystical perception. this characteristic connotes an undying, though oft unrecognized, sense of divinity; it involves the constant possibility to vision and contact the soul and to grasp (with increasing aptitude) the nature of the universe. it enables the philosopher to appreciate the world of meaning and through that perception to touch reality. it is, above all else, the power to love and to go out towards that which is other than the self. it confers the ability to grasp ideas. the history of mankind is fundamentally the history of the growth of ideas, progre

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

iary and for the mediator who will plead their cause with god and bring about a rescue. they look for a saviour. this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere. even the human soul is regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine mediator between humanity and divinity. the whole system of spiritual revelation is based (and has always been based) on this doctrine of interdependence, of a planned and arranged conscious linking and of the transmission of energy from one aspect of divine manifestation to anoth

to him, and fully understood. at the highest point of this consummated knowledge and at the moment of his complete surrender to the necessary sacrifice of his life to the fulfilling of this plan, suddenly a great expansion of consciousness took place. the significance, the intention, the purpose of it all, and the comprehensive divine idea (as it existed in the mind of the father) dawned upon his soul not on his mind, for the revelation was far greater than that. he saw still further into the meaning of divinity than had ever before seemed possible; the world of meaning and the world of phenomena faded out and esoterically speaking he lost his all. for the time being, neither the energy of the creative mind nor the energy of love were left to him. he was bereft of all that had made life be

gressing unfoldment) four recorded moments wherein this universal or monadic realisation showed itself. let us look at each one of them for a moment: 1. there is, first of all, his statement to his parents in the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imper

ours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imperfect ephemeral life of the transient personality; christ was, therefore, speaking on soul levels and not only as the spiritual man on earth. he was also serving, when he spoke these words, as a working member of the spiritual hierarchy, for he was found by his parents teaching the priests, the pharisees and the sadducees. these points all indicate his recognition of his work as a world teacher, becoming conscious, for the first time in his physical brain, of divine intention or of

to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the way of the modern mystic, and not simply the light of his own soul; this will be increasingly the case. thirdly, both of these groups the general public and the world aspirants in their varying degrees have, among them those who stand out from the general average as possessing a deeper insight and understanding; they occupy a no-man's-land, intermediate on the one hand between the masses and the esotericists and, on the other, between the esotericists and th

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ational life on their premises; they are only transitory substitutes in this transition period between the piscean and the aquarian ages and cannot permanently last. nothing as yet is permanent. when permanency is reached, evolution will cease and god's plan will be consummated. and then? the greatest revelation of all will come at the close of this world period when the human mind, intuition and soul consciousness is such that understanding will be possible. 5. the idea of a spiritual hierarchy which will govern the people throughout the world and will embody in itself the best elements of the monarchial, the democratic, the totalitarian and the communistic regimes. most of these groups of ideologies have latent in them much beauty, strength and wisdom, and also a profound and valuable co

ials of living. it is this force which will bring about (in conjunction with second ray force) that tremendous crisis imminent in the human consciousness which we call the second crisis, the initiation of the race into the mystery of the ages, into that which has been hid from the beginning. the first crisis, as you have been taught, was the crisis of individualisation wherein man became a living soul. the second crisis is the immediate one of racial initiation, made possible (if you will but believe it) by the many individual initiations which have lately been undergone by those members of the human family who had vision and a willingness to pay the price. this particular and somewhat unusual ray energy is expressing itself in two ways. perhaps it would be more correct to say in two ways

works in response to this shamballa influence will have the ultimate good of the group deeply enshrined in his consciousness and heart; he will think in terms of the whole and not in terms of the part. that is the thing which he will endeavour to impress upon the racial consciousness. this may lead at times to ruthlessness and cruelty if the personality of the individual is not yet controlled by soul impulse. such cases can frequently be seen. an instance of this can be noted in the history of the jews as found in the old testament. when the first ray was in control and passing through one of its rare cycles of activity we read that they butchered and slaughtered all their enemies men, women and children, putting them to the sword. the sword is ever the symbol of the first ray force just

be the seed of truth. the law of cause and effect holds good eternally and particularly so in the realm of spiritual insight (so rapidly developing at this time) which enables the seer to see the future as it may be and to forecast coming eventualities. there are several ways in which such prevision can during the next three centuries be developed in the race of men: 1. through the development of soul contact among the advanced members of the race. this contact will relate soul knowledge with brain impression and, if the meditating factor of the mind is duly trained and controlled, there will be a correct foreknowledge of individual destiny and coming events. 2. through the development of the science of astrology a science which is, as yet, in its infancy and which is based on so many unce

lives will facilitate the coming great approach. b. the nature and the quality of the predominating personality rays of the majority. at this time there are a vast number of souls in incarnation whose personality rays are either the sixth or the third. they condition the coming civilisation outstandingly including all educational and financial enterprises, just as the influence of those who have soul contact and can express soul quality condition and determine the current culture. c. the activity of the fifth principle, that of the mind. this mind principle is peculiarly active today in a broad and general sense. if i might put it symbolically the vertical activity of the mind which has affected individuals everywhere down the ages has always produced the mental guides, the directors and

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ientists that thousands of cells in the human brain are still dormant and, consequently, that the average human being uses only a small part of his equipment. the area of the brain which is found around the pineal gland is that connected with the intuition, and it is these cells which must be roused into activity before there can be any real intuitive perception which, when aroused, will manifest soul control, spiritual illumination, true psychological understanding of one's fellowmen, and a development of the true esoteric sense, which is the objective before you at this time. i would like to divide what i have to say into three parts, and i plead for a close study of my words: i. i seek to define for you the intuition- 2- glamour: a world problem copyright 1998 lucis trust ii. i shall de

e functioning of the intuition. it is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the universal mind upon that layer of its activity which produces the pattern-forms on which all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unificat

n for one's own comfort physical, mental or spiritual, and above all, emotional. first ray people dread emotion and despise it, but sometimes they have to swing into an emotional condition before they can use emotional sensitivity in the right manner. understanding involves contact with life as an integrated personality, plus egoic reaction to the group purposes and plans. it connotes personality-soul unification, wide experience, and a rapid activity of the indwelling christ principle. intuitional understanding is always spontaneous. where the reasoning to an understanding enters, it is not the activity of the intuition. love. as earlier said, this is not affectionate sentiment, or the possession of a loving disposition; these two later aspects are incidental and sequential. when the intu

thetic, inclusive grasp of the life and needs of all beings (i have chosen these two- 4- glamour: a world problem copyright 1998 lucis trust words with intent) which it is the high prerogative of a divine son of god to operate. it negates all that builds barriers, makes criticism, and produces separation. it sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. these three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of universal oneness. is that not something which all aspirants aim to achieve? and is it not something that each of you, as individuals, needs in a peculiar sense? where it is present, there is an immediate dece

ust ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols tends to bring this about and when carried out with faithfulness and diligence, will produce three effects: 1. it trains in the power to penetrate behind the form and to arrive at the subjective reality. 2. it tends to bring about a close integration between soul-mind-brain, and when that is brought about, the inflow of the intuition and, consequently, of illumination and truth becomes more rapidly possible. 3. it will put a strain upon certain unawakened areas in the brain and arouse into activity the brain cells there found, and this is the first stage in the experience of the aspirant. with the majority of true aspirants, the centre between the eye

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

e divine life, minute or great. the function of the etheric body is to receive energy impulses and to be swept into activity by these impulses, or streams of force, emanating from some originating source or other. the etheric body is in reality naught but energy. it is composed of myriads of threads of force or tiny streams of energy, held in relation to the emotional and mental bodies and to the soul by their coordinating effect. these streams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, response

d by the brain. here we have a law governing a subjective activity and another law governing objective manifestation. let us voice these laws in the simplest manner possible. when each member of the group can function in his mind-consciousness, untrammelled by the brain or the emotional nature, he will discover the universality of the mental principle which is the first exoteric expression of the soul consciousness. he will then enter into the world of ideas, becoming aware of them through the sensitive receiving plate of the mind. he then seeks to find those who respond to the same type of ideas and who react to the same mental impulse, simultaneously with himself. uniting himself to them he discovers himself to be en rapport with them. the understanding of the first law produces results

terminal in the mind of the attentive world server who seeks to tune in on those mind processes which hold the clue to ultimate world salvation. the thought-directing energy has for its source a thinker who can enter into the divine mind, owing to his having transcended human limitation; the thought-directed receiver is the man, in exoteric expression, who has aligned his brain, his mind, and his soul. it is a fact that omnipresence, which is a law in nature and based on the fact that the etheric bodies of all forms constitute the world etheric body, makes omniscience possible. the etheric body of the planetary logos is swept into activity by his directed will; energy is the result of his thoughtform playing in and through his energy body. this thoughtform embodies and expresses his world

mniscience. this is the whole story of telepathic interplay in the true sense; it portrays the growth of that oligarchy of elect souls who will eventually rule the world, who will be chosen so to rule, and who will be recognised by the mass as eligible for that high office through the coordination that they have established between: 1. the universal mind. 2. their individual mind illumined by the soul consciousness. 3. the brain, reacting to the individual mind, and 4. the group of those whose minds and brains are similarly tuned and telepathically related. in connection with disciples and aspirants to discipleship, it is presumed that their minds are somewhat attuned to the soul; that they are also so aligned that the soul, mind and brain are coordinated and are beginning to function as a

e party is intensively occupied with some mental problem and is encased in a wall of thoughtforms and therefore impervious to impressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lucis trust b. upon which centre is the most expressive in your equipment, and through which you contact most easily mod

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

sdom claims that there are around seventy in our solar system. i desire to give you a truer and more accurate picture. this has now become possible because group awareness, group relations and group integrity are coming to the fore in the human consciousness. as this takes place, the personality which is individual, separative and self-centred will recede increasingly into the background, and the soul, non-separative, group conscious and inclusive, will come more and more to the fore. interest, therefore, in the individual horoscope will gradually die out, and increasingly the planetary, the systemic and the universal picture will stand out in the awareness of the individual; he will then regard himself only as an integral part of a far more important whole and his world group will interes

g sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of paramount importance. this is the energy which emanates from or radiates from the

power of thought. this necessitates complete confidence in the understanding and interpretation of the astrologer and the recognition of the exact moment of birth. one wonders if these conditions of the exact moment and the completely wise astrologer are ever to be found as yet. second: by consciously assuming the position of the spiritual observer, and by cultivating the power to respond to the soul. then, from the angle of that soul, the man must learn to control circumstance and the attendant reactions of the personality. the following attitudes and positions taken by the esoteric astrologer should also be noted- 10- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. that the planetary influences indicate the trend of the outer life circumstances

ould also be noted- 10- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. that the planetary influences indicate the trend of the outer life circumstances. when correctly interpreted for the average man and for the unevolved man, they can and do indicate the personality destiny and fate; they do condition and completely control the man who has no conscious soul experience. the moment that a man becomes aware of his own soul and is endeavouring to control his own "path in life" the influence of the planets, per se, definitely weakens and steadily becomes less and less; his personality chart appears inconclusive and often most inaccurate. it is the force flowing through the planets and not the force of the planets themselves which then governs and con

f the planets themselves which then governs and controls. the man then becomes receptive to the subtler and higher energies of the solar system and of the twelve governing constellations. 2. that the sun sign, as it is called, indicates the nature of the man, physical, mental and spiritual. it holds the secret of the personality ray and of the man's responsiveness or lack of responsiveness to the soul, the real man. it indicates also the integration already achieved and the present point of unfoldment of the soul qualities, of the present available equipment, of the present life quality and of the immediately possible group relations. it indicates, from the angle of the ageless wisdom, nothing more. this is a reversal of the usual astrological position. the reason that i proffer this is th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

n rays- volume iii: esoteric astrolhu- copyright 1998 lucis trust to produce a condition of utter exhaustion. the physical vehicle was given no respite. the heart and blood condition grew steadily worse. during the last two years of her life she fought against these pressures and conditions with a truly iron will. her first ray personality rose to the final effort in response to the demand of her soul. it was in 1946 that she made the decision to refuse invalidism. each day therefore, as it had been her life's custom, she worked to the limit of physical capacity regardless of fatigue or pain. she chose to go out actively working and still on the job. this she did. even during the last days in the hospital in new york in 1949, she received visitors, consulted with the senior executives and

goes for the story of my life. do not be misled. it is not going to be a deeply religious effusion. i am a flippant and humorous person and almost painfully ready to see the funny side of things. between you and me, people's profound interest in themselves and in their souls and all the intricacies of related experiences almost staggers me. i want to shake them and say "come outside and find your soul in other people and so discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the

d feeds our aspiration. the rapturous moments when a sunset arrests our amazed attention, or the silence, deep and unbroken, of the moors and country envelop one's spirit those are points of remembrance; a skyline or a riot of color in a garden engrossing us to the exclusion of all else; friend calling to friend and a resulting hour of communion and of satisfying contact; some beauty of the human soul emerging triumphant in the face of difficulty these are the things which must not pass unrecognised. they constitute the great conditioning factors of life. they indicate the divine. why is it that they are so often forgotten and the disagreeable, sad or terrible things remain fixtures in one's mind? i do not know. apparently on this peculiar planet of ours, suffering is registered more acute

cis trust i was born on june 16th, 1880, in the city of manchester, england, where my father was engaged on an engineering project connected with his father's firm one of the most important in great britain. i was, therefore, born under the sign of gemini. this always means a conflict between the opposites poverty and riches, the heights of happiness and the depths of sorrow, the pull between the soul and personality or between the higher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thought about money; i did and went as i cho

d. from another angle, if i did not watch myself with the greatest care, i would always be either in the heights of happiness and exhilaration or overcome with despair and in the depths of depression. as the result of much experience i have learnt to repudiate both extremes and endeavour to live on a tableland. i have not altogether succeeded. my major life conflict has been the battle between my soul and my personality and that still goes on. as i write this i am reminded of a meeting of a certain "group movement" to which i was inveigled in 1935 at geneva, switzerland. a smug, hard-faced, smiling "professional" grouper was present as leader and there were a lot of people eager to testify to their wickedness and to the saving power of christ, giving the impression that god was personally

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

nism" in these instructions i refer to different aspects of the instrument, the body or form nature, through which all souls seek manifestation. i refer, therefore, to: 1. the dense physical body, which is the sumtotal of all the organisms which compose it; these- 2- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust possess the varying functions which enable the soul to express itself on the physical or objective plane as part of a greater and more inclusive organism. the physical body is the response apparatus of the indwelling spiritual man and serves to put that spiritual entity en rapport with the response apparatus of the planetary logos, the life in which we live and move and have our being. 2. the etheric body, which has one main objective. this is

experienced as emotion and as pain and pleasure and the other pairs of opposites. in these two bodies, the etheric and astral bodies, ninety percent of the causes of physical disease and troubles is to be found. 4. the mental body, or that much of the chitta or mind stuff which an individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that the constant reiteration by certain schools of healers that the mind is the cause of all sickness is not as yet a fact. a million years hence, when the focus of human attention has

t also the ray of the patient. there are therefore seven ray techniques, and these require elucidation before they can be applied intelligently. in the third place, i shall lay emphasis upon psychological healing and upon the need to deal with the patient in his inner life, for the basic law underlying all occult healing may be stated to be as follows: law i all disease is the result of inhibited soul life, and that is true of all forms in all kingdoms. the art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is of the same general nature as the work of the esotericist when he endeavours to release the

that is true of all forms in all kingdoms. the art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is of the same general nature as the work of the esotericist when he endeavours to release the energy of the soul. in this release the nature of the true art of healing is hidden. herein lies an occult hint. in the fourth place, we will consider the physical body, its diseases and ills, but only after we have studied that part of man which lies behind and surrounding the dense physical body. in that way we shall work from the world of inner causes to the world of outer happenings. we shall see that all t

e of all healers is a sympathetic rapport with the patient, so that the healer achieves insight into the trouble and establishes the confidence of the patient? two words i give you which embody the requirements of all true healers, and towards which you must work. they are magnetism and radiation. a healer must be magnetic above everything else, and he must attract to him: a. the power of his own soul; this involves alignment through individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

philosophy we are taught, as well you know, that on the mental plane there are three aspects of the mind, or of that mental creature we call a man. these three aspects constitute the most important part of his nature: 1. his lower concrete mind, the reasoning principle. it is with this aspect of the man that our educational processes profess to deal. 2. that son of mind, which we call the ego or soul. this is the intelligence principle, and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, onc

and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might call these three aspects: the receptive mind, the mind as dealt with by the psychologists. the individualised mind, the son of mind. the illuminating mind, the higher mind. third, the gap between the lower mind and the soul has to be bridged, and curiously enough humanity has always realised this and has talked therefore in

ul has to be bridged, and curiously enough humanity has always realised this and has talked therefore in terms of "achieving unity" or "making the at-one-ment" or "attaining alignment" these are all attempts to express this intuitively realised truth. vi. education also should concern itself during the new age with the bridging of this gap between the three aspects of the mind nature: between the soul and the lower mind, thus producing at-one-ment between soul and personality; between the lower mind, the soul and the higher mind. for this the race is now ready, and for the first time in the career of humanity the bridging work can go forward on a relatively large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in m

eed not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric way of expressing the truth of this bridging necessity. the antahkarana is the bridge the man builds through meditation, understanding and the magical creative work of the soul between the three aspects of his mind nature. therefore the primary objectives of the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain-mind-soul, thus producing an integrated personality which is a

. therefore the primary objectives of the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain-mind-soul, thus producing an integrated personality which is a steady developing expression of the in-dwelling soul. 3. to build the bridge between the lower mind, soul, higher mind, so that the illumination of the personality becomes possible- 10- education in the new age copyright 1998 lucis trust viii. the true education is consequently the science of linking up the integral parts of man, and also of linking him up in turn with his immediate environment, and then with the greater whole in which he has t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

er ashrams as the case might be. for this purpose the master selected some fifty people, most but not all of whom were known to a.a.b, to whom this unique and transcendent opportunity was offered. almost everyone accepted but some did not stay very long. it was not easy. as was inevitable and very human, some as time went on reacted well, others not. it is hard to keep a right balance between the soul and the personality when the spiritual stimulant is relentlessly high. the rushing into the personal life of soul force is like sunshine in a garden. weeds as well as flowers emerge. it was a new age group forcing process, tested in operation by the use of this group of chelas all of whom had voluntarily accepted, and any one of whom was free to leave at any time without- 1- copyright 1998 lu

alities of all the vehicles but also the degree of response to ray stimulant of any particular vehicle in relation to total, balanced progress. he knew also the conditioning rays of the previous incarnation which may appear as a "hangover" not to be developed but to be transcended- 2- discipleship in the new age- volume ii copyright 1998 lucis trust he knew the astrological characteristics of the soul, a factor as yet unknown to present day astrology but of much importance in advanced stages of discipleship. he knew the exact condition and degree of unfoldment of all the force centres in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that given a

n the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon. someday we shall have occult schools of meditation giving training for initiation. there are none such today. those claiming to give such training are false teachers, often sincere but self-deluded. this also has been stated bot

each them? the constant impartation of teaching and of information, the constant pointing out of failure, and the constant individual training are no part of the technique of the hierarchy certainly not as far as the individual aspirant is concerned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure up

k of the masters' ashrams and their planned externalisation. i am going to ask you to give two relatively brief periods of time each day to definite and defined meditation. one period (the most important) must be given to the general group meditation, and the other to that meditation which i feel will enable you to function as an integrated personality, fused and blended in consciousness with the soul. this will lead the group as a whole to function correctly, because the individual group units are aligned and rightly adjusted- 6- discipleship in the new age- volume ii copyright 1998 lucis trust why is it necessary for the disciple to intensify his inner link with his teacher? not because the teacher is his master, not because the disciple is subjected to the imposition by the master of an

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

fish ends and prostituted to mundane objectives. the glimpses vouchsafed to the man of that which lies behind the veil are misinterpreted and the information gained is misused and distorted by wrong motives. but whether a person is unintentionally a victim of force or brings himself in touch with it deliberately, he pays the price of his ignorance or temerity in the physical body, even though his soul may "go marching on" it is of no use at this time to close one's eyes to the immediate problem or to endeavour to lay the blame for the sad failures, the occult wrecks, for the half-demented psychics, the hallucinated mystics and the feeble-minded dabblers in esotericism at the door of their own stupidity, or upon the backs of some teachers, groups or organisations. much blame can indeed be p

light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon the probationary path and the path of discipleship. it is the hour wherein a clarion call goes forth to man to be of

also the hour of danger and of menace for the unwary and the unready, for the ambitious, the ignorant, and for those who selfishly seek the way and who refuse to tread the path of service with pure motive. lest this widespread upheaval and consequent disaster to so many should seem to you unfair, let me remind you that this one life is but a second of time in the larger and wider existence of the soul, and that those who fail and are disrupted by the impact of the powerful forces now flooding our earth will nevertheless have their vibration "stepped up" to better things along with the mass- 5- the externalisation of the hierarchy copyright 1998 lucis trust of those who achieve, even if their physical vehicles are destroyed in the process. the destruction of the body is not the worst disast

we then call it telepathy, and the seeing of symbols, for all visioning of geometrical forms is mental clairvoyance. all these powers are, however, tied up with the human mechanism or response apparatus, and serve to put the man in touch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold

faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include the lesser, but the purely animal psychic does not include the higher. that be

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

that when spiritual energy and material energy (the two opposite poles) are brought into relationship, a third type of energy is produced, and the work of the fourth or human kingdom is to demonstrate this peculiar type. it might serve to clarify thought if students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through thes

e reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, permitting th

inning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of director, teacher or manipulator

nded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil i

the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by

ALICE BAILEY THE LABOURS OF HERCULES

te decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, an

ught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides within the council chamber of the lord. he turned to one who stood, close at his hand, and said "who is that soul upon the way of life, whose light can now be dimly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day w

of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day when the presiding one, within the council chamber of the lord, again drew to the circle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to

however, dawning on the human consciousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his father in heaven. the idea of purpose and of plan is being grasped, and the entire attitude of the aspirant towards life is rapidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the place of blind endeavor? when this comes about, the pilgrim can proceed upon his way with his face turned towards the light, and irradiated with joy. the story of the dramatic experiences of that great and ancient son of

of value here if we considered briefly the nature of discipleship. it is a word in constant use among aspirants in christian lands, as in the oriental religions. discipleship could be defined as the final stage of the path of evolution, and as that period in a man's experience in which he is definitely self-conscious. it is the stage in which he knowingly pledges himself to impose the will of the soul (which is essentially the will of god) upon the lower nature. upon this path he submits himself to a forcing process, so that the flower of the soul can unfold more quickly. the inevitability of human perfection underlies his willingness to make the attempt to tread the path. this perfection can be attained in two ways. it can be the result of slow and steady evolutionary growth, carried forw

AN INTRO TO STUDY OF THE KABALAH

connection with the old treatises form such a mass of kabalistic lore as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or parts; concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and

after death for human beings shows a materialism which needed a new revelation by jesus, whose life has earned the title of "christ" yet the orthodox of england hear this statement with incredulity, and if asked to show the passages in the old testament which insist on a life after death, or on a succession of lives for purposes of retribution, or the passages demonstrating the immortality of the soul, they could not produce them, and are content to refer you to the clergy, whose answer generally is "if not plainly laid down, these dogmas are implied" but are they? if they are, how is it that notably clear passages can be quoted which show that important authors in the old testament make statements in direct opposition to these doctrines? and how is it, again, that a great author of modern

dieth the other; yea they have all one breath; so that man hath no pre-eminence above a beast: for all is vanity. all go unto one place; all are of the dust, and all turn to dust again. wherefore i perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him" who, indeed, except his own ego, soul or higher self. but perhaps this book is from the pen of some obscure jew, or half pagan chaldee or babylonian. not at all: jewish critics have all assigned it to solomon, who was the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the n

e, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was deprived at some period of its religious philosophy, which was set apart for a privileged class; while the husk of strict law and tradition was alone offered for the acceptance of the people. the kernel of spiritual philosophy which is lacking in the old testament as a religious book may be the essential core of the kabalah; for these kab

nversions, and substitutions, according to their rules of gematria, notaricon, and temura: the first name is of greek origin, the second from the latin, but the third was hebrew and meant permutation, tmurh, from the root mur--changed. the most famous rabbi of the seventeenth century named menasseh ben israel, compared the books of moses to the body of a man, the commentaries called mishna to the soul, and the kabalah he called the spirit of the soul "ignorant people may study the first, the learned the second, but the wisest direct their contemplation to the third; he called the kabalists--divine theologians possessed of thirteen rules by which they are enabled to penetrate the mysteries with which the scriptures abound. many kabalists claimed that their doctrines and methods were brought

ANALYSIS OF THE 5 6 INITIATION

upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept is

ANATHEMA OF ZOS

on on the mount, now there need be a sermon of the midden. zos eats complacency and his leavings bear the name of doubt. zos heralds the onrush of the beast as john the baptist once swept the path of the christos. this time it is not the oracles' head served upon the platter. be not complacent. the anthem of liber l will, on saturn s touch, turn its melody inward and become a funeral dirge of the soul. if there is ought to be learnt it is this..we are the hypocrites to whom zos speaks. there is no hope. the great wheel turns. all that we love and will is its grist. nothing remains. will love louis martinie (s.m.ch.h. 353) vernal equinox, 1985 anathema of zos: the sermon to the hypocrites hostile to self-torment, the vain excuses called devotion, zos satisfied the habit by speaking loudly u

is life or death? of what difference is dream or reality? know ye nothing further than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is there nothing beyond entity? no purchase beyond sense and desire of god than this blasting and devouring swarm ye are? oh, ye favored of your own excuses, guffaw between bites! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate your decaying bodies, preserve your lamentabl

necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, o

a brothel. ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence d

h, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary! ye are insufficient to live alone, not yet mature enough to sin against the law and still desire women. other

ANTINOMIANISM

sunderstood about antinomianism is this idea of non-obligatory moral law. often i see this idea distorted to mean having no morals or ethics. this is absolutely and historically innacurate. what the concept of non-obligatory moral law means is that morality cannot be an obligation to doctrine as emphasized by religion or culture. rather, morality must issue as a principle from the individuals own soul, heart and conscience as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritual freedom. antinomianism represents a historical methodology and post- modern evolution of individualized thought

hen you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources and then determine for yourself the validity of its ideas is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not you

APOCALYPSE MOSES

e delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and seth and eve came to the hut where adam was laid. 2 and adam saith to eve 'eve, what hast thou wrought in us? thou hast brought upon us great wrath which is death (lording it over all our race' 3 and he saith to her 'call all our children and our children's children

for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother

and they buried her (body) where adam's body was and abel's. 2 and thereafter michael spake to seth and saith 'lay out in this wise every man that dieth till the day of the resurrection' and after giving him this rule; he saith to him: 3 'mourn not beyond six days, but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. 5 amen (holy, holy, holy is the lord of hosts. to whom be glory and power for

APOCRYPHON OF JOHN

powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (f

g, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. they all worked on it until, limb for limb, the natural and the material body was completed by them. now there are other ones in charge over the remaining passions whom i did not mention to you. but if you wish to know them, it is written in the book of zoroaster. and all the angels

do these works (but) on whom the power and spirit descended (will they be rejected" he answered and said to me "if) the spirit (descended upon them, they will in any case be saved, and they will change (for the better. for the power will descend on every man, for without it no one can stand. and after they are born, then, when the spirit of life increases and the power comes and strengthens that soul, no one can lead it astray with works of evil. but those on whom the counterfeit spirit descends are drawn by him and they go astray" and i said "lord, where will the souls of these go when they have come out of their flesh" and he smiled and said to me "the soul in which the power will become stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention

stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons" and i said "lord, those, however, who have not known to whom they belong, where will their souls be" and he said to me "in those, the despicable spirit has gained strength when they went astray. and he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. and if thus it becomes perfect, it is saved" and i said "lord

it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. and if thus it becomes perfect, it is saved" and i said "lord, how can the soul become smaller and return into the nature of its mother or into man" then he rejoiced when i asked him this, and he said to me "truly, you are blessed, for you have understood! that soul is made to follow another one (fem, since the spirit of life is in it. it is saved through him. it is not again cast into another flesh" and i said "lord, these also who did not know, but have turned away, wh

ARADIA GOSPEL OF THE WITCHES

n determining pentatonicand all other scales, and what may be called the mere machinery and history of composition,showed that he was utterly ignorant of the fundamental fact that notes and chords, bars andmelodies, were in themselves ideasor thoughts. thus confuciusis said to have composed amelody which was a personal description of himself. now if this be not understood, we cannotunderstand the soul of early music, and the folk-lorist who cannot get beyond the letter and fancieshimself scientific is exactly like the musician who has no idea of how or why melodies wereanciently composed.the strange and mystical chapter how diana made the stars and the rain is the same given inmy legends of florence, vol. ii. p. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. and h

if they find manyfaults of grammar, mis-spelling, and worse in the italian texts in this book, they will not, as a distin-guished reviewer has done, attribute them all to the ignorance of the author, but to the imperfecteducation of the person who collected and recorded them. i am reminded of this by having seen in acirculating library a copy of my legends of florence, in which some good careful soul had takenpains with a pencil to correct all the archaisms. wherein he or she was like a certain boston proof-reader, who in a book of mine changed the spelling of many citations from chaucer, spenser, andothers into the purest, or impurest, webster; he being under the impression that i was extremelyignorant of orthography. as for the writing in or injuring books, which always belong partly to

ct that, in such famous poems as the finding of the lyre, byjames russell lowell, and that on the invention of the pipe by pan, by mrs. browning, that whichformed the most exquisite and refined portion of the original myths is omitted by both authors, sim-ply because they missed or did not perceive it. for in the former we are not told that it was thebreathing of the god air(who was the inspiring soul of ancient music, and the bellariaof modernwitch-mythology) on the dried filament of the tortoise, which suggested to hermes the making aninstrument wherewith he made the music of the spheres and guided the course of the planets. as formrs. browning, she leaves out syrinxaltogether, that is to say, the voice of the nymph still lingeringin the pipe which had been her body. now to my mind the o

ooking down on her from heaven, t ana in despaircast herself on her knees and cried to it: i have no one on earth to defend me,thou alone dost see me in this strait;therefore i pray to thee, o moon!as thou art beautiful so thou art brightflashing thy splendour over all mankind;even so i pray thee light up the mindof this poor ruffian, who would wrong me here,even to the worst. cast light into his soul,that he may let me be in peace, and thenreturn in all thy light unto my home!when she had said this, there appeared before her a bright but shadowy form uno ombra bianca which said: rise, and go to thy home!thou has(sic) well deserved this grace;no one shall trouble thee more,purest of all on earth!thou shalt a goddess be,the goddess of the moon,of all enchantment queen! page 46 this she did

illingly given her over to an awful death.now her parents and the priests, and all who sought her death, were in the palace watching lest sheshould escape.when lo! in answer to her prayer there came a terrible tempest and overwhelming wind, a stormsuch as man had never seen before, which overthrew and swept away the palace with all who werein it; there was not one stone left upon another, nor one soul alive of all who were there. the godshad replied to the prayer.the young lady escaped happily with her lover, wedded him, and the house of the peasant wherethe lady stood is still called la casa al vento, or the house of the wind.this is very accurately the storyas i received it, but i freely admit that i have very much condensedthe language of the original text, which consists of twenty page

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfilled, and that the call of kadosh knights was to extirpate within them those evil tendencies which would betray, spoliate and destroy the soul (3) sublime prince of the royal secret, because in the sources with which i am acquainted it recites the migrations of templars and only concerns us in so far as it reproduces and varies the ramsay thesis in respect of masonic connections. it is important from this point of view (4) sovereign grand inspector general, because i have failed so far to meet with any early codex, and that of ragon

re such wells awaiting our own exploration, to the extent that we can enter into the life behind doctrine, and this is the life which is in christ. finally the modern chivalry is of masons as well as templars, because in both orders there is a quest to follow and attain. but this quest is one, a quest for the word, which is christ, and a quest for the abodes of the blessed, where the word and the soul are one. scanned from the periodical "the occult review, volume xlv, nos. 1 and 4, january and april, 19. aos artist, occultist, sensualist an essay by j. balance (taken from the exhibition catalogue) i saw my first original austin osman spare painting hanging above the seething bookshelves of atlantis, the occult bookshop that i spent my late teens lurking inside. in fact there were several

BALANCE J

tching frequencies. sidereal means relating to or involving the stars. spare developed a curious technique of subtle distortion in which his slightly askew portraits seem to suggest much more of the sitters personality and magickal content than is apparent in a more conventional depiction. ghosts are sidereal he wrote and it seems to me that his strange geometric experiments pierce through to the soul of the stars. from this i can find a definite magickal thrust that culminates in the commissioned work he did for his friend kenneth grant s occult group, the nu-isis lodge in the 50 s. spare was commissioned to produce numerous magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel

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

on with the hybrid and grotesque in nature and supernature, something which takes in the full spectrum of ovidian metamorphoses, suggests in the artist s mind a vision of the active trafficking of creatures between one world and the other. all of the janus-headed, multi-faced, theriomorphic swarms which proliferate in spare s paintings threaten to break out of their world and spill into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate the unseeable, to portray sensations and subconscious energies: to delineate and draw into focus the astral forms of the spirits and shells who swarm about him in his everyday world. few are capable of perceiving these layers of existence, even f

BALANONES TEMPLE OF SET FAQ

ical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than

BASIL VALENTINE TWELVE KEYS

ancient writers have, indeed, described our stone as the vegetable stone. but that name was suggested to them by the fact that it grows and increases in size, like a plant. know also that animals only multiply after their kind, and within their own species. hence our stone can only be prepared out of its own seed, from which it was taken in the beginning; and hence also you will perceive that the soul of an animal must not be the twelve keys of basil valentine 10 of 95 subject of this investigation. animals are a class by themselves; nor can anything ever be obtained from them that is not animal in its nature. but our stone, as it has been bequeathed to me by the ancients, is derived from two things, and one thing, in which is concealed a third thing. this is the purest truth, and a most f

th vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. these elements work underground in the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these three substances be mixed, they are hardened and coagulated into a perfect body, which represents the seed chosen and appointed by

no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these three substances be mixed, they are hardened and coagulated into a perfect body, which represents the seed chosen and appointed by the creator. this is a most important and certain truth. if the metallic soul, the metallic spirit, and the metallic form of body be present, there will also be metallic quicksilver, metallic sulphur, and metallic salt, which together make up the perfect metallic body. if you cannot perceive what you ought to understand herein, you should not devote yourself to the study of philosophy. moreover, i tell you in few words, that you cannot obtain a metallic body except by

o understand herein, you should not devote yourself to the study of philosophy. moreover, i tell you in few words, that you cannot obtain a metallic body except by perfectly joining twelve keys of basil valentine 13 of 95 these three principles into one. know, also, that all animals are, like man, composed of flesh and blood, and also possess a vitalizing spirit, but are destitute of the rational soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational

arated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better place. but there is no resurrection for the brute beasts, because they have no rational soul, for which alone our lord and saviour shed his blood. for though a body may be vitalized by a spirit, yet it need not, therefore, be fixed, unless, indeed, it possess a rational soul, that strong bond between body and spirit, which represents their union, and resists all efforts to separate them. where there is no soul, there is no hope of redemption. nothing can be perfect or twelve keys of

BEHOLDERS OF NIGHT

unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense

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

, the control and purification of these various elements and the unwinding of the knots aids the process of liberation. to illustrate this metaphorically, samuel likens the subtle body to a mental model of the nervous system.22 to accompany the body, the various souls are the la (bla "life-force" sok (srog "life-energy" and wuk (dbugs "life-breath" as with the demon taxonomy, different terms for "soul" are not available in english to express the nuanced differences of these tibetan terms; therefore, compound phrases must be concocted that aim to convey these distinctions. the life-force (bla) is an ancient tibetan concept of a soul that is tied to an individual and yet is also connected to a geographical feature, such as a mountain or lake. the well-being of the individual is thus dependen

ancient belief that the two were ultimately the same, given the indigenous nature of deities as abiding in local mountains and rivers. he claims that gods came out of an anthropomorphization of this binding force, possibly enhanced by buddhist influence, while the life-force retains its original, more intangible nature.23 the life-energy (srog) is perhaps more consistent with western notions of a soul as it resides within the body, specifically in the heart. the life-energy does not wander like the life-force, but it can be stolen by demonic forces, resulting in severe illness and death. the life-breath (dbugs) consists of vital air that travels through the subtle channels, as described above; it can also be stolen, resulting in the death of an individual. tucci conflates these latter forc

aveling through the channels.24 i will add one other word to this classification, that of the mind (sems, as it is understood in wholly buddhist terms.25 this mind consists of the karmic constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called wang tang (dbang thang, though this is more akin to fate or fortune; it acts according to the state of one s karmic merit in order to influence the direction of one s life.26 the buddhist philosophical tenets of the m.dhyamika school heavily influence tibetan buddhism. m.dhyamika states that there are two

bjects for what they really are, as lacking solid, substantial, and independent existence; everything is interdependent. this true nature is called "emptiness" meaning all things are devoid of innate and immutable nature separate from its context. emptiness states that nothing can be separated from its surroundings and reduced to quintessential elements.27 this is an expansion of the notion of no-soul (skt. an.tman, an early and universal buddhist belief that individuals do not possess changeless and eternal souls, but are merely the combination of mental constituencies conditioned by karma. this is important because it allows these indigenous notions of souls to continue to be recognized within a buddhist framework. souls exist, but only on a relative level. an advanced buddhist practitio

dy during ritual exercises, and directing that control and awareness toward liberative ends. this 24 see tucci 1988, pp. 190-193; and stein 1972, pp. 223-229 for more on this and the various souls. 25 see tucci 1988, pp. 63-67. 26 see tucci 1988, p. 192; and samuel 1993, p. 595 n.12. 27 this is also an expansion of the buddhist theory of causation (skt. prat.tyasamutp.da. 17 plurality of body and soul plays an integral part in the understanding of the tibetan worldview and is important in the monastic context so that it may be utilized toward buddhist ends. ritual texts tibet has an extensive literary tradition. the vast array of genres and textual categories is too grand to cover briefly, but a description of some of the key textual types that will be encountered in this study is necessar

BLACK SERPENT1

the colorado music teacher whose attempts to introduce local children to opera using gounod's faust drew a storm of criticism, has decided to take legal action after being forced to take administrative leave from the bennett school after showing the opera led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. both accusations were false. http//www.playbillarts.com/news/article/3850.html undoubtedly there are even more of these cases unpublicized. religious freedom, it seems, is very specific to who has that freedom. increasingly, in most us workplaces, freedom of religion only applies to judeo-christian religions. th

ond, and third graders in one of her classes about opera. she chose a video of gounod's faust (which she found on the classroom shelf) to teach the children about bass and tenor voices, the use of props, and "trouser roles" in opera. the latter, she says, led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. four members of a so-called satanic sect are starting long prison sentences in italy for their part in three brutal, ritual murders. nicola sapone, 27, one of the leaders of the beasts of satan rock group and one of the suspected masterminds of the killings, was given a life sentence. the three others were jaile

BLAVATSKY H P ANTHROPOGENESIS

verse itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between the logos and the demiurgos, for one is spirit and the other is soul; or as dr. wilder has it "dianoia and logos are synonymous, nous being superior and closely in affinity with[[to agathon, one being the superior apprehending, the other the comprehending- one noetic and the other phrenic" moreover, man was regarded in several systems as the third logos. the esoteric meaning of the word logos (speech or word, verbum) is the rendering in objective expression, a

tion of the origins, as contained in the esotericism of the bhagavad gita, see the notes thereon published in the "theosophist" for february, march and june, 1887, madras[[vol. 2, page] 26 the secret doctrine. the right and the left-hand magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult th

mystery "seven seems to have been the sacred number par excellence among all civilised nations of antiquity. why? each separate people has given a different explanation, according to the peculiar tenets of their (exoteric) religion. that it was the number of numbers for those initiated into the sacred mysteries, there can be no doubt. pythagoras. calls it the 'vehicle of life' containing body and soul, since it is formed of a quaternary, that is wisdom and intellect, and of a trinity or action and matter. the emperor julian 'in matrem, etc' expresses himself thus 'were i to touch upon the initiation into our sacred mysteries, which the chaldees bacchized, respecting the seven-rayed god, lighting up the soul through him, i should say things unknown to the rabble, very unknown, but well know

given to the world by the half-initiated writers, brahmanical and biblical, the alpha and the omega of the records of that symbolical science. yet there could be no such confusion made by the earliest nations, the descendants and pupils of the divine instructors: for both the attributes and the genealogies were inseparably linked with cosmogonical symbols, the "gods" being the life and animating "soul-principle" of the various regions of the universe. nowhere and by no people was speculation allowed to range beyond those manifested gods. the boundless and infinite unity remained with every nation a virgin forbidden soil, untrodden by man's thought[[footnote(s* the appellation ak-ad (or akkadians) is of the same class as ad-m, ha-va (eve, aed-en (eden; ak-ad meaning "son of ad (like the son

first-born) and[[footnote(s* adam-jehovah, brahma and mars are, in one sense, identical; they are all symbols for primitive or initial generative powers for the purposes of human procreation. adam is red, and so also are brahma-viraj and mars- god and planet. water is the blood of the earth; therefore, all these names are connected with earth and water "it takes earth and water to create a human soul" says moses. mars is identical with kartikeya god of war (in one sense- which god is born of the sweat of siva, siva gharmaja and the earth. in the mahabharata he is shown as born without the intervention of a woman. and he is also called "lohita" the red, like adam, and the other "first men" hence, the author of "the source of measures" is quite right in thinking that mars (and all the other

BLAVATSKY H P COSMOGENESIS

ecret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from uni

fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divi

d virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi, during which the subject reaches the culmina

form merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all that had been imparted to him- owing to his pledges- though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the buddha gave to the world only its outward material body and kept its soul for his elect (see also volume ii) many chinese scholars among orientalists have heard of the "soul doctrine" none seem to have understood its real meaning and importance. that doctrine was preserved secretly- too secretly, perhaps- within the sanctuary. the mystery that shrouded its chief dogma and aspirations- nirvana- has so tried and irritated the curiosity of those scholars who have stud

f to-day, in its mad career towards the unknown- which it is too ready to confound with the unknowable, whenever the problem eludes the 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 un

BLUE EQUINOX

g, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. l

nd pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe!

ain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of

pted to the task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods

am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the chance of union .this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some .sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will o

BOOK OF ENOCH

ciated with those waters. and that valley of the angels, who led men astray, burns under the ground. 67.7] and through the valleys of that same area, flow out rivers of fire where those angels will be punished, who led astray those on the dry ground. 67.8] and in those days, those waters will serve the kings, and the mighty, and the exalted, and those who dwell upon dry ground, for the healing of soul and body, but also for the punishment of the spirit. and their spirits are so full of lust that they will be punished in their bodies, for they denied the lord of spirits. and they see their punishment every day yet they do not believe in his name. 67.9] and the more their bodies are burnt, the more a change will come over their spirits, for ever and ever; for no one can speak an idle word in

him, forever and ever. 39.7] and i saw their dwelling, under the wings of the lord of spirits, and all the righteous and chosen shone in front of him, like the light of fire. and their mouths were full of blessing, and their lips praised the name of the lord of spirits. and righteousness will not fail in front of him, and truth will not fail in front of him. 39.8] there i wished to dwell, and my soul longed for that dwelling; there had my lot been assigned before, for thus it was decided about me, in front of the lord of spirits. 39.9] and in those days i praised and exalted the name of the lord of spirits, with blessing and praise, for he has destined me for blessing and praise, in accordance with the lord of spirits. 39.10] and for a long time my eyes looked at that place, and i blessed

BOOK OF PLEASURE

habit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if the book of pleasure (self love) get any book for free on: www.abika.com 10 you have then you have seen nothing dead-in spite of you different belief! wh

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e gods for the return of brosingamene" the tree: the complete book of saxon witchcraft raymond buckland, samuel weiser, ny 1974 reincarnation reincarnation is an ancient belief. it is part of many religions (hinduism and buddhism, for example) and was even one of the original christian tenets, until condemned by the second council of constantinople in 553. it is believed that the human spirit, or soul, is a fragment of the divine and eventually it will return to its divine source. but, for its own evolution, it is necessary that the soul experience all things in life. it seems the most sensible, most logical, explanation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not b

means is reincarnation the only possible explanation of all cases of deja-vu; the feeling being a brief flash of memory of something lesson two: beliefs/'17 18/ auckland's complete book of witchcraft that happened in a previous life. in what form do we return to the earth? some believe (the hindus, for example) that it is not necessarily in human form each time. certain hindu sects teach that the soul may be reborn as a plant or an animal. however, such beliefs are not generally held in western civilization. some say there is a progression from the lowest life-forms to the highest putting humans at the top. but then who is to say the order? is a dog higher than a cat, or a cat higher than a dog? is a centipede higher or lower than an earwig? does this mean, when every soul has finally pass

that "meditation is emptying self of all that hinders from the creative forces rising along the natural channels of the physical man to be disseminated through those centers and sources that create the activities of the physical, mental and spiritual man; properly done (meditation) must make one stronger mentally, physically. we may receive that strength and power that fits each individual, each soul for greater activity in this material world" in short, meditation is a method whereby we can improve our lives materially, physically, mentally and spiritually. as with the eastern master, you too can discipline your mind, control your emotions, overcome illness, solve problems and begin to 79 figure 7.1 the chakras and the glands they coincide with 80/ buckland's complete book of witchcraft

ophetic. b) compensation for an improper attitude. c) the result of a traumatic incident which has left a negative impression. group dreams among the more spiritually advanced is an occasional tendency to actively share or participate in a dream with someone else. in these cases, the two people are very much in tune with one another on a psychic or emotional level. it does not mean that they are "soul mates, destined for one another. rather, they are in harmony at some levels in this particular time of their lives and are undergoing similar adjustments on the spiritual plane. interpretation of the dream should be done the same as with an ordinary dream, but with the "other" person in the dream interpreted as an aspect of yourself. dreams versus out-of-body experiences the memory of out-of

arning period. the individual has "graduated" and will be going on to other things. this should be celebrated. sorrow, then, is a sign of selfishness. we are sorry for ourselves, that we have been left behind, without the love and companionship of one dear to us. there are no hard and fast teachings on what should be done wih the body after death. after all, it was only a shell for the spirit, or soul, that inhabited it and has now gone on. many witches (i think, probably the majority) favor cremation; others leave their bodies to hospitals. it is a personal choice. few, if any, witches see the sense of the elaborate and (for the relatives) expensive trappings of today's funerals. crossing the bridge (at death) this rite may be performed at any of the other rituals, prior to the cakes and

BUDGE E

s court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. nine apes, who are described as "the gods who open the gates to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu

f this god standeth up after he hath taken up his position in this court, and he addresseth words to the gods who are therein, saying "open ye to me your doors, and let me come into your courts! give ye light unto me, and make ye yourselves guides to me, o ye who came into being, from my members, my word hath gone forth to you. ye are made of my bodies, i have made you, having fashioned you of my soul, i have created you, i have made you by means p. 19 of my enchantments [and] i have come to avenge myself the blood of my members which have risen up against me, and i will bring to destruction that which hath been made for it. i will make perfect with the. of my forms osiris khenti amenti. open to me the doors with your hands, o ye apes, unfold to me the portals of the courts, o ye apes [and

t the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors to thee, the apes (amhetetu) unfold to thee the portals, the serpents sing, and exalt thee, and the divine serpents p. 20 lighten thy darkness for thee. o ra, the goddess of the hour cometh to thee, the two soul goddesses tow thee along in thy form, and thou takest up thy position on the ground of the field of [this] land. thou hast taken possession of the night, and thou wilt bring in the day, and [thou] dost likewise make long the hours, and thy boat cometh to rest. thou seizest the grain of the god henbet in thy secret place) net. thou openest net-ra "thou uncoverest the god tcheba, the uraeus god

continues]khnemu qenbeti "khnemu of the two corners" 4. an ibis-headed god, with a similar attribute, called tehuti-her-khent-f, i.e "thoth on his steps" 5. an ape-headed god, with a similar attribute, called afu-her-khent-f, i.e "afu on his steps" click to view second hour. upper register. gods nos. 1-7. 6. lioness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, and ha

] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there ar

CALLING TO THE FIRST OF WITCH BLOOD

ual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin

CASE PAUL F THE BOOK OF TOKENS

certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to assure the survival and extension of the hermetic sciences, which the book of t o k e n s the adepts who had gone before him placed in his care. the modesty of this great soul is revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of ta

and. shape and texture of the things thou touchest, not thine, but mine, shall be the knowledge of scent and savour gained through nose and tongue. and when i use thine ears for hearing, they shall be attuned to sweetest harmonies, where now they are assailed by strident discord. so shalt thou become a partaker in the bliss of mine experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, und

and the gate and the right hand am i. i draw men forth from the death of error into the life of truth. i am the gate through which they pass. i am the hand extended to guide them through the portal. and i am the window looking out upon the world, and inward upon my self. the passage from the death and darkness of the outer into the life and light of the inner is but the turning of the eye of the soul from the contemplation of appearance to the vision of reality. 4 i am the balance between victory and foundation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult i

d. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of the letter-name tzaddi, tz d i. the number of the letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from the turning the eye of the soul within. compare this passage with the whole meditation on the letter heh. 4 this paragraph refers to the 28th path of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the fo

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort an

on. repeat both these intakes of power once every month. if you have a particularly stressful or challenging time, hold a moonstone for your moon energies in your power hand. hold a sparkling crystal quartz for the sun in the other (receptive) hand to boost the flow as you visualise the natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow [insert pic p055- 4- gods and goddesses [insert pic p056] seite 30 wicca01.txt- the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the begin

, illustrated with paintings and statues of the deities, where you can read their mythical stories. because the deities come from so many cultures and times, it is important to invoke only the positive qualities you need and to remember that some did reflect dark as well as benign aspects of divinity. for example, diana, the goddess of the moon and the hunt, is thought by most to be a sympathetic soul; but you might be surprised to learn that she would, according to myth, have her rejected lovers torn apart by her hounds. so, when setting up your icons, read about them first, and decide which are the attributes that will assist your magical workings. some deities fit into more than one category, so i have listed them under their most significant one [insert pic p059- deities of love and pa

assurance that all will be well. it mixes well with ylang-ylang, rosemary and lavender. cypress: cypress is an oil of consolation after sorrow or loss, bringing acceptance, healing and the power to move forward. it promotes understanding and compassion towards distress of self and others. it mixes well with lemon, juniper and geranium. eucalyptus: this is an oil of purification of mind, body and soul, driving out negativity and anger, as well as repelling deliberate psychological and psychic attack. eucalyptus will provide the impetus for action and decisions, especially when people and projects have reached an impasse. the oil also offers clear focus and increased concentration. it mixes well with cedarwood, clary sage and peppermint. fennel: fennel is the oil of strength, courage and pe

r focus. it mixes well with juniper, lemon and marjoram. rose: this is an oil of fidelity, happiness, partnerships and gentle healing, love and especially self-love. it mixes well with almost every other oil. rosemary: rosemary is an oil for enhanced memory, concentration, justice, career and success. it mixes well with cedarwood, frankincense and geranium. rosewood: rosewood calms mind, body and soul, creating a setting conducive to peace at home or work, especially if there are difficult negotiations, or potentially hostile visitors or phone calls; it will also clear away existing conflict. rosewood soothes hyperactive or restless children, and in adults brings acceptance of life as it is and the frailties of others. it is good for energising all forms of natural magick. rosewood mixes w

CHAOS MAGICK AND LUCIFERISM

this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and brief

with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always bes

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

om a rich folklore tradition that served the twin objectives of admonition and instruction. conjuring tales no doubt made a great impact on impressionable children. the reconstruction legislator william councill wrote that as a child he had been sent to live on a small plantation where he met "aunt phillis" a "noted conjure woman" who took him into her care "she exercised complete control over me.soul and body" he stated "i believed in her. i feared and worshipped her" in such biracial\ 19\ contexts, the vivid depictions of spirits, invisible powers, and other, malevolent forces from black folklore may have functioned as a means of control over youngsters. the former slave abram sells, for example, recalled how his grandfather, an elderly man, was assigned to care for the black and white c

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

tplace of grace products, including soap, lotion, toothpaste, coffee, writing paper and other accessories, brought the supernatural into the everyday lives of persons whose physical and spiritual needs were experienced as a single condition. as one testimonial exclaimed "there is healing power in the grace magazine and the products is [sic] my doctor. i use them for medicine, and i be healed both soul and body. thank god for that, and for daddy grace, for he is the cause of it all"[44] paralleling the conjure doctors, religious leaders such as mason and grace established their approaches to healing within the cultural worlds of their patients. as religious practitioners, they affirmed and acknowledged the divine sources of their power. and in indianola, mississippi, the anthropologist hort

pernaturalism into their practice and theology. like the pentecostals and like the conjurers, spiritualists utilized spiritual power for healing. spiritualists and conjurers alike explained the presence of disease and misfortune as products of both supernatural agents and social actors, acknowledging the human potential for evil and the intransigence of the invisible forces that battered body and soul. connecting both of these traditions was their promotion of physical well-being through invocation of the supernatural. supernatural therapy brought resolution in the physical and spiritual arenas and further allowed for the prevention of future afflictions. through healing, conjure and spiritualism intersected with the social and cultural forces that shaped black americans f lives [57] as a

dies of african traditional religions: forde, african worlds; ray, african religions; and zuesse, ritual cosmos; john mbiti, african religions and philosophy (garden city, n.y: doubleday, 1970, p. 203. in african thought, terms such as da, ashe, and nommo refer to what is essentially the same dynamic spirit force that imparts power to and infuses all living things. see especially leonard barrett, soul-force: african heritage in afro-american religion (garden city, n.y: anchor press, 1974. see also dominque zahan, religion, spirituality, and thought of traditional africa (chicago: university of chicago press, 1983, pp. 34.35, 45.48, 51.52. 5. e. bolaji idowu, african traditional religion: a definition (maryknoll, n.y: orbis books, 1973, p. 196. willy de craemer, jan vansina, and renee fox "

CHRONOLOGIA RORISPERGIUS

uang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) helps to spread astrology from babylon and egypt throughout the middle east. greek philosophers exposed to new occult ideas from egypt and babylon. astrology is personalized in greece. alexander founds library of alexand

life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the herm

rndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and descends(influenced by the "epistles of the brethren of purity) popular in medieval spain and provence -translations made by kabbalists moses ibn tibbon and samuel ibn motot 1054 rome splits from orthodox church, forms catholic church 1058-1111 ghazali (persian muslim scholar and mystic) 1060 r. solomon ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of the

return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heave

asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq 'philosophy of illumination. influence upon isaac luria and the safed qabbalists. c.1155 blondel de nesle trouv re carolled across europe songs to the missing richard i. 1155- 1207 raimbaud de vacqueiras troubadour author of the first know

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

since care was to be taken that they did not grow too big, the old man would not permit anything more to be given to them, but covered their faces too with the silk, and caused the table to be stuck round about with torches. here i must warn the reader not to imagine these lights to have been put there out of necessity, for the old man s intent hereby was only that we should not observe when the soul entered into them; and indeed we should not have noticed it, had i not twice before seen the flames. however, i permitted the other three to remain with their own belief, neither did the old man know that i had seen anything more. hereupon he asked us to sit down on a bench over against the table. presently the virgin came in too, with the music and all necessities, and carried two curious wh

oliage or wreath about the shank of the trumpet was kindled, i saw the hole at the top open, and a bright stream of fire shooting down the tube, and passing into the body; whereupon the hole was covered again, and the trumpet removed. with this device my companions were deluded, so that they imagined that life came into the image by means of the fire of the foliage, for as soon as he received the soul his eyes twinkled, although he hardly stirred. the second time he placed another tube upon its mouth, and kindled it again, and the soul was let down through the tube. this as repeated for each of them three times, after which all the lights were extinguished and carried away. the velvet coverings of the table were cast over them, and immediately a birthing bed was unlocked and made ready, in

COLLIER IRENE CHINESE MYTHOLOGY

er be around. q: what is the collected book of trigrams called? a: it is called the i ching or the book of changes. 39 q: why did fushi think that storytelling was important to the people? a: hearing stories, people could learn from the mistakes of the past and remain humble. q: how was the gift of music different from the gifts of fire, food, and weapons? a: the gift of music spoke to a person s soul and emotional well-being. music went beyond the basic needs for survival, such as food, fire, and shelter. it uplifted the people s spirit and encouraged them to keep a literary history or oral tradition. chinese mythology 40 expert commentary the tortoise and yarrow have symbolic meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of britis

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted adept

COSIMANO CHARLES ELEMENTARY PSIONICS

ind and when you walk through the door, you will have tremendous confidence. you should also use your etheric body. before you go in, meditate and fill that body with energy. fill it up and keep it stored in you. then, when you finally see the person, send the energy out of your eyes like two laser beams, burning directly into his brain. imagine that these beams are burning directly into his very soul, driving the message through like a heated nail. with practice, you should be able to do this instantaneously. you are, after all, working with the speed of thought, so it is not necessary to transmit for very long periods of time. in fact this is the sort of thing that is best done quickly if at all. sometimes you will be lucky enough to have met the person you are going to deal with before

he can give you any information that would be of value to you unless it relates to what he did for a living while alive. for example, if you are a writer and you have managed to have written yourself into a corner in your latest novel, there is nothing wrong with dialing up a famous dead author and asking for a little help. they are usually all too willing to give it! the same can be true of the soul of your auto mechanic who shuffle off this mortal coil and now you need to know about an honest replacement. anyway, you get the idea. there is one caveat here. you have to be practical in what you ask. you are not likely to get the directions to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from asking

CROSSING THE DESERT

not a prayer to set, whose lands you were entering. not a prayer to the familiar gods of egypt. no, a statement of one's coming into being as the creator. now why would this be protective? or more to the point, what was being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against desert brigands. it is for the soul. the smart traveler has already taken care of the body's needs in the proper realm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work f

y taken care of the body's needs in the proper realm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we use the divine formula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it wi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

scribes the birth of y'shua and how people and animals froze in mid-gesture in a powerful, though temporary paralysis, while joseph and the midwife were unaffected. this is very much a theme of et contactee/abductee experiences. the text goes on "and the midwife went away with him. and they stood in the place of the cave, and behold a luminous cloud overshadowed the cave. and the midwife said 'my soul has been magnified this day, because mine eyes have seen strange things- because salvation has been brought forth to israel. and immediately the cloud disappeared out of the cave, and a great light shone in the cave, so that the eyes could not bear it. and the veil of tears 13 in a little that light gradually decreased until the infant appeared, and went and took the breast of his mother, mar

DAVID ICKE CHILDREN OF THE MATRIX

vidual had committed himself, he opened a door so that an indefinable something (probably an undetectable mass of intelligent energy) could actually enter his body and exercise some control over his subconscious mind. the human race would supply the pawns..each individual had to consciously commit himself to one of the opposing forces..the main battle was for what was to become known as the human soul."1 by choosing to give yourself to a deity or "god, you open your psyche to possession by the force that deity or "god" represents. and deities like "mary" and "jesus" represent very different forces to those perceived by their "believers. it is so important for people to get out of religion and start recovering control of their own minds. there is an important point to make before we proceed

are differences. she [the queen] also has like bumps on her head and her eyes are very frightening. she's very aggressive..i have seen [prince charles] shape-shift into a reptilian and do all the things the queen does. i have seen him sacrifice children. there is a lot of rivalry between them for who gets to eat what part of the body and who gets to absorb the victim's last breath and steal their soul. i have also seen andrew participate and i have seen prince philip and charles' sister (anne) at the rituals, but they didn't participate when i was there. when andrew shape-shifts, he looks more like one of the lizards. the royals are some of the worst, ok, as far as enjoying the killing, enjoying the sacrifice, and eating the flesh, they're some of the worst of all of them. they don't care

s a change of three pounds. at the entrance to all "sensitive" areas there are scales and a person's weight must match with their card and code to gain entry. castello also revealed some of the genetic work carried out at dulce. he said that their scientists can separate the "bioplasmic body" from the physical body and place an "alien entity (consciousness) within a human body after removing the "soul" of the human. i have thought for years that some famous people, including prime ministers and presidents, were taken into such facilities and possessed by a reptilian entity. to the public the famous person looks the same physically afterwards, but now a very different force is deciding the behaviour. ancient legends also tell of people being replaced in the night by "changelings" or shape-s

stage for the return of the dark reptilian gods "the so-called ufo research community is awash with these 'muppets. even i have to laugh at the irony of it: literal hosts for reptilian entities facilitating abductee support groups, lecturing at so-called 'ufo conferences' and speaking on the art-bell show [the major "mysteries" radio show in the us. this is so because of the long term genetic and soul matrix manipulation of the human race."26 how right he is and how fast the human race needs to wake up and grow up. the stories i have featured in this chapter are just a small selection of the reports and personal accounts describing reptilian experiences. if you want to see more, go to the reptilian archive on my website, read the biggest secret, or watch the bridge of love videos with ariz

member being punished, and even volunteers from the cult. it is common for satanists, especially the most powerful ones, to die in rituals designed to transfer their power and demons to another person. when they die, their consciousness becomes the property of the demons, as ritually agreed when they become satanists. the deal involves demonic power for the satanists on earth in return for their "soul" when they leave their body. this is where we get the term "selling your soul to the devil. on other occasions the "soul" of the sacrifice will be transferred to a participant of the ritual. at the point of death, as many former satanists have told me, the victim is fixed in an hypnotic stare- just like a snake- by the person who is going to absorb their life force and energy. this makes a vi

DAVID ICKE THE BIGGEST SECRET

nguish after their babieshave died wondering what will have happened to them. the babies couldnt believe injesus because they were only a few days old, so would they go to heaven or hell? i waswatching a roman catholic television channel in the united states and the guy with thelong frock was asked about that. he said it was a profound theological question. ohreally? he said that either the babys soul would go into limbo (until when onewonders) or it would be judged on the behaviour of the parents. what staggeringnonsense. thank goodness the baby wont be judged on the behaviour of the priests.and if you can only be saved by believing in jesus, what about all those billions ofpeople throughout the period of christianity who lived in vast areas of the world whohad never heard of jesus? are t

himto be a master of logic.48 the population control policies of this century have beeninspired by the genocide principles of malthus, as i expose in .and the truth shall setyou free. again the scottish connection appears. six of the members of the lunarsociety were educated in edinburgh and so was charles darwin. another major voice inthe official dismantling of god and the denial of the eternal soul, was the frenchman,rene descartes, born in 1596 and called: the father of modern philosophy .49descartes was educated by the roman catholic branch of the babylonian brotherhood,the jesuits. he called himself a roman catholic all his life and yet his books were placedon the catholic index of forbidden books. his views would later be expounded by isaacnewton. both of them were fascinated by the

y isaacnewton. both of them were fascinated by the esoteric and alchemy. here we can see thatthe same force which created the religions of the ancient world, also designed the newscience. who created and sold the idea of a judgmental god and paradise only forbelievers? the very people who knew it wasnt true. who created the materialist andcosmic accident version of science that denies the eternal soul? the very people whoknew it wasnt true. this tradition is continued today by the movement known ashumanism. its manifesto, published in 1953, says that the universe is self existing andnot created; modern science offers the only acceptable definition of the universe andhuman values; and when you die you cease to exist.these two apparent opposites, religion and science, have many things in com

and she abortedthe foetus and broke with the brotherhood. as often happens, her programming beganto break down when her programmer, mengele, died in the late 1980s. arizona says thatpindar, like all the reptilians when they shape-shift, has very powerful hypnotic eyes(the evil eye of legend) and at sacrifices the victims face is turned to pindar at themoment of death for him to steal the persons soul or energy through this evil eyemagnetic process.the following is information that has been supplied by arizona: pindar attends themajor satanic ceremonies in europe and then flies to california for the rituals there.beltane used to be celebrated in trebuco canyon in orange county, california, but dueto urban sprawl, the rites are now conducted in nearby blackstar canyon, which isclosed to the

diana is. the pont de lalma tunnel!the word pont relates to pontifex, a roman high priest, and it means passage orbridge. alma comes from al-mah, a middle eastern name for, wait for it. the moongoddess. so the pont de ualma translates as bridge of the moon goddess and theadjoining place de lalma is the place of the moon goddess. and the moon goddessis diana. it can also translate as bridge of the soul and a maiden of the goddessdiana was called an al-mah! this is why henri paul was programmed to drive past theturning to dodi fayeds flat and head for the pont de lalma tunnel. this is why the443emergency team kept her in the tunnel for so long instead of rushing her to hospital whereher life would have been saved. she wasnt meant to be saved and they only moved herwhen she was clinically dea

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

added] if a person is not capable of accepting the truth that inner-core, invisible freemasonry really worships and serves satan, then such truth would become "deadly" to you. therefore "fictions are necessary" so visible masons would not be so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely defines the heart and soul of the invisible fraternity of freemasonry. let us return to manly p. hall for this quote "when a mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply energy [the lo

ult 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, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its i

in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and holy ghost, to appear without noise and without" page 244 'the secret teaching of all ages' by manly palmer hall 33 "i hereby promise the great spirit lucifuge, prince of demons, that each year i will bring unto him a human soul to do with as as it may please him, and in return lucifuge promises to bestow upon me the treasures of the earth and fulfil my every desire for the length of my natural life. if i fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. signed. invocant signs pact with his own blood" page civ 'the lost keys of freemasonry' by manly palmer hall 33 "wh

DEMONIC BIBLE

still condemns the muslim, and the muslim still condemns the christian. each is willing to kill and commit heinous crimes in the name of his "god. would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? it is with these thoughts in mind that the demonic bible is written. stop now at the horror of these words and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the light-bearer the name lucifer comes from the latin words lux (light) and fer (to bear. lucifer means, literally, light-bearer and was the name given by the romans to the morning star venus when it appeared in the eastern sky in the hours before dawn. lucifer

more powerful his "transmitter" becomes, the more people he will be able to influence directly. the quickest and most direct route to the brain is through the optic nerve. mental transmissions from the brain are sent through the optic nerve to the eyes and out through the eye cavities. this is the origin of the "evil eye" and "fascination, as well as the expression "the eyes are the window to the soul" in the middle ages, witch-hunters used to remove the eyes of "witches" so that they would not be able to look upon them and curse them. once a magician has acquired control of his own mental states (through ritual magic, and has converted the "receiver" in his brain into a "transmitter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led arou

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

l implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to place the burning parchment on the night you burn the pact giving your body, mind, and soul to lucifer. you will also require a bowl of water on the night you perform the baptism (this is "unholy" water. you will further require a small jar of oil for your anointing on the night you receive your ordination (this is "unholy" anointing oil) you may use any glass or cup as a "chalice. you may use any liquid as an "elixir (i have often used coffee rather than liquor since coffee is a st

ross requires that previous gates have been crossed. you must perform these rites in the order they are presented and you must not perform them outside of the context in which they are here given. if you are an experienced sorcerer, you may choose to perform one ritual each night "renunciation& proclamation" on the first night "lord's prayer backwards" on the second night "pact giving body, mind& soul" on the third night, etc. if you are less experienced, you may find it more beneficial to spend an entire lunar month crossing each gate and forming each alignment. if you cannot perform a ritual on a particular night, then continue where you left off on the following night. this is not a simple ritual which is performed within a ritual chamber for a determined length of time, but rather a ma

DIABOLUS

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

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

a pre-dante exploration through the zoroastrian hell. in the account of the record, very little is given concerning hell except for the suffering and punishments of those who have went against their religious doctrines. az appears as the bad actions of man, and it is said she is more filthy than any other creation of ahriman- afterward, a stinking cold wind comes to meet him. so it seemed to that soul as if it came forth from the northern quarter, from the quarter of demons, a more stinking wind than which he had not perceived in the world. and in that wind he saw his own religion and eeds as a profligate woman, naked, decayed, gapping, bandy-legged, lean-hipped, 20 see r.c. zaehner, the dawn and twilight of zoroastrianism new york, ny 1961 19 and unlimitedly spotted so that spot was joine

atan considered to be a negative force, rather a misunderstood power which can reside in each human being who can recognize what azazel is. 25 iblis, the the black light satanism in islam, published in gnosis magazine 23 then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and where is his offspring" god said to him "into thy hand have i surrendered authority and administration. then he came and said to adam "hast thou eaten of

ion. while god created mankind, he only held limited facilities. melek ta us came unto adam and suggested that he eat of the sacred fruit. this wisdom as he offered would open adam s eyes to his own black light, the gift of iblis. it was azazel who by offering knowledge to adam and eve was by all accounts the opposer, the adversary who by aversion and a different point of view opened the mind and soul to the black flame of shaitan, that which is self-knowledge and perception. then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the ea

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ed, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of

eeling the emotional state and/or responses of other souls or entities. empowerment: the assumption of responsibility and control by the individual over his or her own life. also, the giving or awakening of power to a person, place, or thing. empty ones: a term used by donald michael kraig to represent entities who personify despair on a physical or non-physical level. physical empty ones have no soul, and no hope for the future. enchant: literally "to sing into" the act of casting a magickal spell, especially through the use of muttered, recited, or chanted words of power. enochian: a system of magick channeled by dr. john dee (q.v) advisor to queen elizabeth i of england, and his assistant, edward kelley. it was attributed to the jewish patriarch, enoch by them. sometimes this system is

include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of the spiritual planes after the death of the physical body. 2) the soul of a dead person that is bound to earth (q.v, usually to the specific locality where the person died, or to it's former home, or it's place of burial. 3) disembodied souls. ghosts, pseudo: entities similar to what donald michael kraig refers to as "little nasties (q.v) or "astral junk" these entities are intelligent beings from the lower planes, and can tell you things about your past and fut

d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and

ordinarily unknown. the word is often reserved to instances in which the seer or prophet obtains knowledge revealed by direct contact with divinity or god, by god seeking out the seer or prophet. psi (psionic: short for psionic or psi-phenomena, or psychic phenomena, it embraces all forms of paranormal manifestation believed to be caused by the action of the mind via the brain. psyche: greek for "soul" the non-material part of a psycho-physical being. psychic: 1) from the greek "psyche" meaning "the soul" and implies the mind or mental process. 2) the psionic (q.v) ability to perceive with extra sensory perception (esp (q.v. 3) a person who has developed their specific discipline of extra sensory perception above the ability of a sensitive (q.v) and can count on their perceptions eighty-fi

DION FORTUNE MYSTICAL QABALA

uminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as the old testament; the talmud, or [page 4] collection of learned commentaries thereon; and the qabalah, or mystical interpretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. it is a strange thing that christian exegesis has never sought the keys to the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so fre

by those who have received the oral tradition "by mouth to ear" 16. the organised temporal force of the church availed to drive all rivals from the field and destroy their traces. we little know what seeds of mystical tradition sprang up only to be cut down during the dark ages; but mysticism is inherent in the human race, and although the church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul's approach to god and developed a characteristic yoga of their own, closely akin to the bhakti yoga of the east. the literature of catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psycholo

ament, it may be concluded that that is [page 10] the discipline and experience which the lords of karma consider we need in this incarnation, and that we shall not advance the cause of our evolution by avoiding or evading it. i have seen so many attempts at spiritual development that were simply evasions of life's problems that i am suspicious of any system which involves a breach with the group-soul of the race. nor am i impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. true spirituality never advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in o

abalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a compendium of science, psychology, philosophy, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up

up vast new fields of implication in which the mind ranges endlessly, symbol leading on to symbol in an unbroken chain of associations; symbol confirming symbol as the many-branching threads gather themselves together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. th

DION FORTUNE PSYCHIC SELF DEFENSE

did not pursue the obvious remedy of taking refuge in flight, i do not know, but by the time one realises that something abnormal is toward on these occasions, one is more or less glamoured, and just as the bird before the snake cannot use its wings, so one cannot move or turn away. gradually everything began to feel unreal. all i knew was that i had to hold on at all costs to the integrity of my soul. once i agreed to her suggestions, i was done for. we went on with our litany. but i was getting near the end of my resources. i had a curious sensation as if my field of vision were narrowing. this, i believe, is a characteristic phenomenon of hysteria. out of the corners of my eyes i could see two walls of darkness creeping up behind me on either side, as if one stood with one's back to the

cts should also be known and the whole matter brought out into the open, and as far as lies in my power i am prepared to do this. any message to the subconscious mind must be couched in very simple terms, because subconscious thought is a primitive form of mentation, developed before spoken language was known to mankind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person is to be attacked or healed, until a sympathetic response or reaction is elicited within the soul itself (i use the term soul to include both the mental and emotional processes, but to exclude the spiritual ones) once this reaction is achieved, the battle is half over, for the gate of the city has been opened from within, and there is free ingress. the telep

n do with the person who keeps his nerve and won't pay attention. there are two gates, and two only, by which the attacker can gain entrance to the city of mansoul, and these are the self-preservation instinct and the sex instinct. the hypnotic appeal must be couched in terms of one or both of these if it is to be successful. how does the attacker proceed? he has to create an atmosphere about the soul of his victim on the inner planes. he can only do this by creating that atmosphere within his own consciousness while he thinks of his victim. if he wants to perform a psychic murder, he must fill his own soul with the rage of destruction until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to e

in of supporters. the real pressure comes on his own abdominal muscles, as anyone who has played the game will remember. and when the magical operation is over, what then? will the operator be left to enjoy his victim in peace? is it likely? this is the mystical basis of the story of faust. the devil might be not only willing but anxious to enable dr. faustus to win margarita, but he came for his soul at the appointed time. we may also remember that if margarita had not responded to the lure of the jewel song she would not have fallen a victim. the weak spot in the defence was after all in her own nature. we have considered the modus operandi of telepathic suggestion in detail because it forms the real basis of every kind of occult attack. whether it be a discarnate entity, a being of anot

responded to the lure of the jewel song she would not have fallen a victim. the weak spot in the defence was after all in her own nature. we have considered the modus operandi of telepathic suggestion in detail because it forms the real basis of every kind of occult attack. whether it be a discarnate entity, a being of another order of evolution, a demon from the pit, or merely the panic-stricken soul of a selfish friend, clinging to the life of form regardless of consequences, in all cases the opening gambit is the same. until the aura is pierced, there can be no entrance to the soul, and the aura is always pierced from within by the response of fear or desire going out towards the attacking entity. if we can inhibit that instinctive emotional reaction, the edge of the aura will remain im

DONALDTYSON CORONZON

h will and know, and might learn at length to dare, but that to keep silence he should never learn. o thou that art so ready to speak, so slow to watch, thou art delivered over unto my power for this. and now one word was necessary unto me, and i could not speak it. i behold the beauty of the earth in her desolation, and greater far is mine, who sought to be my naked self. knowest thou that in my soul is utmost fear? and such is my force and my cunning, that a hundred times have i been ready to leap, and for fear have missed. and a thousand times am i baulked by them of the city of the pyramids, that set snares for my feet. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain

r thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one (then said the scribe: thou hast no power) yea, verily i have power over thee, for thou hast taken the oath, and art bound unto the white brothers, and therefore have i the power to torture thee so long as thou shalt be (then said the scribe unto him: thou liest) ask of thy brother p, and he shall tell thee if i lie (this the scribe refused to do, saying that it was no concern of

DONALDTYSON DEMON

es of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon the demon itself. in effect, once a person has acquiesced to the temptations whispered into his ear by an invisible demon that haunts his steps as he goes about his ordinary life, the demon is given a blank check by god to use that person to commit the most atrocious acts the demon can imagine. not all of those possessed by demons com

lled to flee for their lives. this story is usually interpreted to mean that only a follower of christ can cast out demons in his name, but it seems to me to indicate that a desire to be free from the demon is necessary on the part of the person possessed, and if this desire is absent, mere words and names are of little use. the jewish priests were not offering the possessed man salvation for his soul, but were merely attempting to intimidate the demon into leaving. lists of demons occur in some of the darker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magi

estructive actions by an evil will that is present within them, but is separate from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly against family, friends or strangers. yet always its ultimate result is the destruction of the individual soul that voluntarily commits these actions. if you dismiss the image of the medieval christian demon arising from a hole in the ground with a puff of sulfurous smoke, do not make the error of assuming that you have also dismissed the reality that demon represents. rather than assert that demons are unreal because your own preconception of them seems ridiculous, at least consider the possibility o

DONALDTYSON GHOSTS

around the world and all periods in human history report seeing them under more or less similar circumstances? the question you should be asking yourself is, granted that ghosts exist- what are they? the most important thing to know about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the physical world. you see a ghost when, for various reasons, the separation between the two levels of reality becomes very thin. from histo

DONALDTYSON NECRO

gic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is of no consequence. necromancers compel the souls of the dead to reveal their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge to establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin

establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin, hair and fingernails of corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful, since it housed the organs of the higher senses of sight and hearing, the senses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the g

h themselves upon on. the reason it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corpses. murderers and other criminals executed for their crimes were prime targets of necromancers, both because there was seldom a loving family to tend and guard their remains, and because anyone executed as a criminal was thought to have a restless spirit that walked the earth, and therefore was more accessible. th

DONALDTYSON NOMICON

the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl" the reputation of the necronomicon r

DONALDTYSON POSSESS

e characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are very obliging. if you treat a spirit as the soul of your departed grandmother, for example, the spirit playing the part will do its best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the touch of a spirit on your body is usually cool, and is often mistaken for a draft. it can also be ticklish, and feels something similar to an insect crawling across your skin. more rarely, the to

ossession, as the term is generally understood, involves the entrance of a spirit into the body and mind of a human being, in which the consciousness self-awareness of the human being is temporarily, or permanently, rendered unconscious, as it is during deep, dreamless sleep. the consciousness of the spirit takes over the motor control of its human host. in effect, the spirit pushes out the human soul and takes possession of its body, just as we would evict tenants from an apartment and assume residence there. in voudoun (voodoo) possession by spirits and gods is a necessary part of religious practice. the spirit or loa is said to "ride" the body of the possessed person the way a man rides a horse. the reality of possession is that the human consciousness is seldom completely excluded. usu

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

t of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the immortality of the soul. the passages which supply omissions, and vignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. jan

. was the fifth king of the vith dynasty, and between the reigns of these kings there was, according to m. maspero, an interval of at least sixty-four, but more probably eighty, years. but in the text in the pyramid of pepi i, which must have been drafted at some period between the reigns of these kings, we have the passage "hail thou who [at thy will] makest to pass over to the field of aaru the soul that is right and true, or dost make shipwreck of it. ra-meri (i.e, pepi i) is right and true in respect of heaven and in respect of earth, pepi is right and true in respect of the island of the earth whither he swimmeth and where he arriveth. he who is between the thighs of nut (i.e, pepi) is the pigmy who danceth [like] the the versions of the book of the dead. http//www.sacred-texts.com/eg

ke these texts, however, with very few exceptions each composition had a special title and vignette which indicate its purpose. the general selection of the chapters for a papyrus seems to have been left to the individual fancy of the purchaser or scribe, but certain of them were no doubt absolutely necessary for the preservation of the body of the deceased in the tomb, and for the welfare of his soul in its new state of existence. traditional selections would probably be respected, and recent selections approved by any dominant school of religious thought in egypt were without doubt accepted. change in forms. while in the period of the pyramid texts the various sections were said or sung by priests, probably assisted by some members of the family of the deceased, the welfare of his soul a

. little by little the ritual portions of the book of the dead disappeared, until finally, in the theban version, the only chapters of this class which remain are the xxiind, xxiiird, cvth, and clist.[1] every chapter and prayer of this version was to be said in the next world, where the words, properly uttered, enabled the deceased to overcome every foe and to attain to the life of the perfected soul which dwelt in a spiritual body in the abode of the blessed. theban title of the book of the dead. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (17 of 36 [8/10/2001 11:22:55 am] the common name for the book of the dead in the theban period, and probably also before this date, is per em hru, which words have been variously translated manifested in the li

re" which have been given to these texts, see lepsius, todtenbuch, p. 3; de roug, revue arch ologique, n.s, t. i, 1860, pp. 69-100. 2. see naville, einleitung, p. 24] p. xxxi continuity of doctrine in the theban version the main principles of the egyptian religion which were held in the times when the pyramid texts were written are maintained, and the views concerning the eternal existence of the soul remain unaltered. many passages in the work, however, show that modifications and developments in details have taken place, and much that is not met with in the early dynasties appears, so far as we know, for the first time. the vignettes too are additions to the work; but, although they depict scenes in the life beyond the grave, they do not seem to form a connected series, and it is doubtfu

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

arots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. in seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated and used by more powerful wills. they then form great invisible chains, and can occasion or determi

bility, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all b

ngels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest

of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing

ELLIS LOW TWELVE 1907

k, where the captain was standing near the pilot house with a score of men, pale, swearing and more excited than ever. he was awed by the display of anger and deadly resolution on the part of the mob. i listened for several minutes before i could get the run of the talk. the men were demanding more fiercely than before that the boat should be turned to land. he was arguing and protesting, for his soul revolted at the unspeakable brutality of the thing, but he could not withstand them"'oh, well' he exclaimed with an impatient oath `you are a set of infernal fools; but since you insist on it, i'll do it "i knew what he meant and my blood boiled `you'll do what' i shouted above the din and confusion `why, set this poor devil ashore and let him die alone in the woods' replied the captain, purp

116 camping on his trail outside, down the stairs and halted on a corner of the street, where we were safe from cowans. before speaking, mcgibbon offered his hand again and we shook heartily "now, jerry" said he in his genial way "i reckon things are on a little different footing from what they have been ever since-say, we played ball against each other. are you with me, old boy "i am, heart and soul" i replied with an enthusiasm that surprised myself "i never thought you and i could be anything but sworn enemies, but now "we are sworn brothers" he said, taking the words from my mouth "i'm going to give you a proof of it. you have stationed your men a little way outside of town, with the intention of making a dash into the place and having a whack at me and my boys. you have come in alone

EMPERORS NEW RELIGION CHURCH OF SATAN

ially well-integrated [31, p. 50) a distinct group of people have received priesthood or magistrate degrees as honorary titles. most known among these are perhaps sammy davis, jr, king diamond, and marylin manson. the exact reason for their honorary titles is somewhat unclear. sammy davis, jr. was jewish; king diamond s personal belief that centers around an afterlife and the existence of a human soul seems at odds with the church of satan s fundamental stance even when the ambiguity of its ideology is considered; and marylin manson s outcast style conflicts with the church of satan s elite image and besides, he later publicly distanced himself from the church of satan. these individuals have certainly made accomplishments in the real world by figuratively raising the devil in their stage

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ur guirdham) sources: holmes, e. g. a. albigensian or catharist heresy. london: william& norgate, 1925. lea, henry c. a history of the inquisition of the middle ages. 3 vols. london: sampson low, 1888. warner, h. j. the albigensian heresy. 2 vols. london: spck, 1922.28. albigerius (ca. 400 c.e) a carthaginian soothsayer mentioned by st. augustine. he would fall into strange ecstasies in which his soul, separated from his body, would travel abroad and find out what was taking place in distant places. he could read people s thoughts and discover anything he wished to learn. these wonders were ascribed to the agency of the devil. st. augustine also speaks of a time when the possessed man was ill of a fever. though not in a trance, he saw the priest who was coming to visit him while he was yet

alchemistical writings that the object of the art was the spiritual regeneration of mankind. mary ann atwood, author of a suggestive inquiry into the hermetic mystery, and civil war general ethan allen hitchcock, author of remarks upon alchemy and the alchemists, were perhaps the chief protagonists of the belief that, by spiritual processes akin to those of the chemical processes of alchemy, the soul of man may be purified and exalted. both somewhat overstated their case in their assertion that the alchemical writers did not claim that the transmutation of base metal into gold was their grand object. while the spiritual quest may have been dominant, none of the passages that atwood and hitchcock quote was inconsistent with the physical aspect of alchemy. eugenius philalethes, for example

fter many prayers and formalities, the spirit of alis was found to be an innocent one, attended by a guardian angel. she answered a number of questions regarding her present state and her desire for christian burial, and confirmed the doctrines of the catholic church, notably that of purgatory. the remains of sister alis were conveyed to consecrated ground, and prayers made for the release of her soul from purgatory, but she continued to follow the young nun for a time, teaching her, on her last visit, five secret prayers composed by st. john the evangelist. the alister hardy research centre see religious experience research centre alford, alan f. encyclopedia of occultism& parapsychology. 5th ed. 28 allat (or ellat) goddess of the ancient arabs of pre-islamic times, associated with the go

mbling african associations, with secret rites akin to those of the cabiric and orphic mysteries. their reception took place once a year in a wood, where the candidate pretended to die. the initiates surrounded the neophyte and chanted funeral songs. he was then brought to the temple erected for the purpose and anointed with palm oil. after 40 days of probation, he was said to have obtained a new soul, was greeted with hymns of joy, and conducted home. alocer according to johan weyer, alocer is a powerful demon, grand duke of hades. he appears in the shape of a knight mounted on an enormous horse. his face has leonine characteristics; he has a ruddy complexion and burning eyes, and speaks with much gravity. he is said to give family happiness to those whom he takes under his protection and

20- year period (1995.2015. if people continue to ignore the evil and refuse to change their ways, the punishment (such as occurred in egypt when moses warned the pharaoh) will come. the meyers continue to circulate the angel s message, though to date a second volume of messages has not been released. sources: meyer, patricia. the teachings of the angel of north america. book 1: how to save your soul and your society. richmond, va: oaklea press, 1996. angels the word angel( angelos in greek, malak in hebrew) means a person sent or a messenger. it is a name not of nature but of office, and is applied also to humans in the world who are ambassadors or representatives. in another sense, the word denotes a spiritual being employed in occasional offices; and lastly, men in office as priests or

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ion for the film the other half of the sky: a china memoir, a documentary of the trip broadcast by public broadcasting service (1975. her second autobiographical book, you can get there from here (1975, discussed her china trip and her involvement with george mcgovern s presidential campaign. in 1976, after a 20- year hiatus as an entertainer, she returned to the theatrical stage in a gypsy in my soul, which attracted rave reviews. by 1983 she had appeared in some 35 movies. her third autobiographical book, out on a limb (1983, described a spiritual odyssey that developed from her world travels. it is a heady exploration of new age beliefs, including meditation, psychic healing, channeling of spirit guides, reincarnation, ufos, extraterrestrials, and out-of-the-body travel. if at times the

noble; zoroaster s disciples were called meghestom. eusebe salverte, author of des sciences occulte (1829, stated that these mobeds were named in the pehivi dialect magoi. they were divided into three classes: those who abstained from all animal food; those who never ate of the flesh of any tame animals; and those who made no scruple to eat any kind of meat. a belief in the transmigration of the soul was the foundation of this abstinence. they professed the science of divination and for that purpose met together and consulted in their temples. they professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male an

competing with their religion, as foreign to the spirit of their faith. thus the thirty-sixth canon of the ecumenical council held at laodicea in 364 c.e. forbade clerks and priests to become magicians, enchanters, mathematicians, or astrologers. it ordered, moreover, that the church should expel those who employed ligatures or phylacteries, because, it said, phylacteries were the prisons of the soul. the fourth canon of the council of oxia in 525 c.e. prohibited the consultation of sorcerers, augurs, and diviners, and condemned divinations made with wood or bread, while the sixteenth canon of the council of constantinople in 692 c.e. excommunicated for a period of six years diviners and those who had recourse to them. the prohibition was repeated by the council of rome in 721. the forty

of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left

orm; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments and accessories; magical vestments and appurtenances) sources: barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y

ESOTERISM AND THE LEFT HAND PATH

as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an atomistic and materialistic view of man and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exit

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

f is as close as an internet search, through which the inquirer will quickly learn that material on the subject exists in staggering quantity. a considerable portion of it is about channeling (in which an individual is the passive recipient of messages from the otherworld, usually speaking in the voice of an intelligence from elsewhere) from a wide assortment of entities: nebulous energy sources, soul clusters, extraterrestrials, ascended masters, interdimensional beings, discarnate atlanteans and lemurians, nature spirits, even whales and dolphins. besides these purely psychic connections with the otherworld, there are many who report direct physical meetings with beings from outer space, other dimensions, the hollow earth, and other fantastic places. not all of these ideas are new, of co

years old. he had been visiting his friend fred when they decided to go to a haunted mine nearby. supposedly, it had a long history of accidents, disasters, and unexplained disappearances of miners. undeterred, the two climbed over a pile of debris to get to one side of the entrance. there they were shocked to observe a grotesque entity, four and a half feet tall, with a bulky body. it let out a soul-chilling scream and chased the boys back to town. they took refuge in a movie theater. even so, they swore they could see dark forms moving up and down the aisles as if looking for them. that night they thought they saw the figure sitting in a tree near the house. later, fred vanished without a trace. searchers came upon his bicycle near the haunted mine, and nothing further was learned of hi

n face through the mist, like a nose, mouth, eye s, d e finitely human. i knew this was connected with the 1954 visit, because i re m e m b e re d they told me they we re making a n ew me. when she and the others we re re s u r rected or reanimated, she thought, we will all be able to see and talk with them here in the body. if i we re to die now, i believe that my o t h e r b o d y will house my soul when jesus says it is time, and i, too, will come back. see also: abductions by ufos further reading turner, karla, 1994. taken: inside the alien-human abduction agenda. roland, ar: kelt works. contactees contactees are people who claim a regular, ongoing relationship with benevolent extraterrestrials, sometimes called space brothers. these aliens essentially angels in spacesuits are nearly a

ialize or teleport objects during seances. as zollner saw it, such talents indicated that mediums can move things out of our dimension into the fourth and back again. unfortunately for zellner s theory, slade later 104 fossilized aliens confessed that he produced the effects fraudulently. later psychical researchers, however, used variants of the fourth-dimensional idea to explain the fate of the soul after death. see also: bermuda triangle further reading de camp, l. sprague, 1980. the ragged edge of sci- ence. philadelphia, pa: owlswick press. layne, n. meade, 1950. the ether ship and its solu- tion. vista, ca: borderland sciences research associates. frank and frances strolling through his rural property near quebec city, quebec, one night in 1941, inventor arthur henry matthews encount

robert baker. gabriel has spoken through baker since 1990. his principal platform is the weekly meeting of the communion of souls meditation group. baker has a cable-access show, gabriel speaks, on a new york television station every monday afternoon. gabriel, who speaks of himself in the plural, says, we come to you at this most important time in the evolution of your planet, a time of unity of soul and spirit in the physical body through the light and power of your being. we encourage you to stand in the power of one, as the individual light that you are, to create a new vision for your world, a new heaven on earth through your individual expression of unconditional love for yourselves and one another. we challenge you to act upon life as creators rather than having life act upon you( g

FAUST

pyramids, and other classic ancient structureth1808 faust johann wolfgang von goethe translated by george madison priest goethe, johann wolfgang von (1749-1832- german poet, writer, and playwright who was a dominant influence in german literature. his primary focus was on the natural evolution of things rather than abstract theories. faust (1808) a play about the legend of faust who promises his soul to the destructive spirit mephistopheles in order to fulfill his desire of encountering life through experiences rather than through the study of philosophy. dedication ye wavering forms draw near again as ever when ye long since moved past my clouded eyes. to hold you fast, shall i this time endeavour? still does my heart that strange illusion prize? ye crowd on me! tis well! your might asse

ize upon the full life people live! each lives it though it s known to few, and grasp it where you will, there s interest for you. in motley pictures with a little clarity, much error and a spark of verity, thus can the best of drinks be brewed to cheer and edify the multitude. youth s fairest bloom collects in expectation before your play and harks the revelation. then from your work each tender soul, intent, absorbs a melancholy nourishment. then now one thought and now another thought you start; each sees what he has carried in his heart. as yet they are prepared for weeping and for laughter; they still revere the flight, illusion they adore. a mind once formed finds naught made right thereafter; a growing mind will thank you evermore. poet then give me back the time of growing when i m

y some vague, unexplained smart? instead of nature s living sphere in which god made mankind, you have alone, in smoke and mould around you here, beasts skeletons and dead men s bone. up! flee! out into broad and open land! and this book full of mystery, from nostradamus very hand, is it not ample company? the stars course then you ll understand and nature, teaching, will expand the power of your soul, as when one spirit to another speaks. tis vain to think that arid brooding will explain the sacred symbols to your ken. ye spirits, ye are hovering near; oh, answer me if ye can hear! he opens the book and perceives the sign of the macrocosm. what rapture, ah! at once is flowing through all my senses at the sight of this! i feel a youthful life, its holy bliss, through nerve and vein run on

senses at the sight of this! i feel a youthful life, its holy bliss, through nerve and vein run on, new-glowing. was it a god who wrote these signs that still my inner tumult and that fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions

calls to me? faust [turning away. appalling apparition! spirit by potent spell hast drawn me here, hast long been tugging at my sphere, and now- faust oh woe! i can not bear thy vision! spirit with panting breath thou hast implored this sight, wouldst hear my voice, my face wouldst see; thy mighty spirit-plea inclineth me! here am i- what a pitiable fright grips thee, thou superman! where is the soul elated? where is the breast that in its self a world created and bore and fostered it? and that with joyous trembling expanded as if spirits, us, resembling? where art thou, faust, whose voice rang out to me, who toward me pressed with all thy energy? is it thou who, by my breath surrounded, in all the deeps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form of

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

word qabalah to denote the ideas and practices of the esoteric teachings and the secrets of the torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the divine. the rich spiritual potential of the mystical qabalah has long been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples pursue power as a tool of their own will. the wonderful possibilities for deep spiritual awak

is built. in order of importance after the shema, he cited the root injunction from torah to love and acknowledge the innate divinity of all beings: shem ayn yisroel hvhy elohenu hvhy echad vuh-ahavta et hvhy elohenu, buh-khol levavkha, oo-vuh-khol nafshekha, oo-vuh-khol muhodekha. 23 name ayn israel yhvh thy elohim yhvh one. and you shall love yhvh your elohim with all your heart, with all your soul, and with all your might. followed by, vuh-ahavta leh-re akha kamokha. and thou shall love your neighbor as your self. 24 but when one reads the stories of master yeshuvah s life and teachings as explicated in the four gospels of the conventional peshitta, it is no longer a jewish story that is found there, but preponderantly an admixture of theology developed almost exclusively by gentiles

itted by messiahs, perfect masters, and great sages. like a ladder that is used to climb up to the roof of a house and then as the means to come back down, a mystical worldview is intended to act as a vehicle for the awakening consciousness to ascend through the planes of existence to unite with the divine essence. the worldview becomes a frame of reference for the mind to come back into once the soul returns as an individuated being. the elements of the qabalistic worldview are combined in the grand allusion of the tree of life. the tree emanates from the mysterious unknown in its negatively existent roots, and descends through the planes of existence via a series of spheres connected by gates. all mystical traditions have ways for the human intellect to make a distinction between passive

is an illusion superimposed upon the reality of the rope of vast face. this illusion of a difference within itself is a play of the divine arising from an unfathomable whim- 0' virtually all books on the subject of the qabalah feature one or more forms of the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon ear

, and is represented by the lower heh h. the astral shell, called the geviyah (hyvg, is the embodiment of consciousness in the world of yetzirah (formation, and is represented by the vav v.26 the upper heh h is associated with the bliss-filled ruach ha qodesh (sdqh xvr, holy spirit) in the world of b riyah (creation. the yod y corresponds to the witness consciousness of the neshamah (hmsn, divine soul, equates to hindu atman) in the supernal world of atziluth (emanation. the back of the neshamah, or consciousness in the roots of the tree, is called the neshamah ha neshamah (hmsnh hmsn soul of the soul) and yechidah (hdyxy, singularity. the qlifoth have holes in them and revolve around one another like the spheres in a chinese puzzle ball. the holes can randomly line up and give a perceptiv

FOCUS OF LIFE

iven-eventually. the desire is sufficient. the 'self' will pleasure in all things. there is only one sense,-the sexual. there is only one desire,-procreation. i am the cause-thou the effect. i am all that i concieve. not for all time but at some time 'i multiply i' is creation: the sexual infinity. there is no end to the details of my extreme likeness. the more chaotic-the more complete am i. the soul is the ancestral animals. the body their knowledge. this omnivorous soul, how lusty: it would seem to be everlasting in its suicide. these modified sexualities are the index of knowledge; this realized; the dualities do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by

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

ah zod-ka! thy fiction of finality has prevented sleep and created eternity. o, invent sound sleep by the utter ruin of cosmos! for impalpably and anterior to consciousness-all things exist. with sensibility and name, becoming its living simulation and thus it disappearsinvolving its consequent necessity. reason has become too sensible, thus desire has become legerdemain mixed with diablerie. the soul, proud and blighted. is a civil war of desire: thereof the necessity for medicine and anesthesia. man has made this environment: the mind is now the belly of the sexuality. thus i suggest to thee- self-love and its own temptation to excess. verily, greater courage hath none than to satisfy the unexpected desire by self-pleasure. for this reason, that when the desire again reacts, to operate i

that degeneration, an alternation of ego in consciousness [i.e, desire, its metamorphosis into separate entities for that purpose: serving its own. man's living virtues are those unfamiliar with names. his absurd i is ever supralapsarian. man has exhausted his courage by imaginations engendered from the damned: never can he satisfy what follows these repressions. thou who tremblest all over! thy soul shudders! thou dost perish from the poison of yesterday's armour and righteousness! o incomprehensible synonymy! o thou who art neither the vigorous kiss of my twin sexes nor its writhings of hatred and black shame. nothing is discovered of thee until i invented it: from the ceaseless resurrection of earlier deliberations. o thou syzygy of my i and self! thou becomest volatile to whatsoever i

etrayer of women, and arch-abnormalist. after much other insult; they told me-my fate. i was given the choice of being burnt to death or buried alive with her! naturally my choice was to be alone. but no such chance was to be mine. i was buried alive with her corpse. with their combined weight forcing on the lid. i thought i was dead [for did i not hear the rushing winds] when doubt crept into my soul. then realization of life dawned when i felt that cold corpse crushed against my body by the tightness of the coffin,-never have i realized such horror! with a mighty yell, my after suspiration burst that overcrowded coffin into fragments! i arose, thinking i was alone. but no, sitting by the corpse, amid the debris was-the devil grinning! to be alone and half alive with the devil is not a we

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

of the cosmos into the statues of their gods. this treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the s

e has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an undercurrent in much of greek thought, particularly in platonism and stoicism, becomes in hermetism actually a religion, a cult without temples or liturgy, followed in the mind alone, a religious philosophy or philosophical religion containing a gnosis. t

hermetica. festugiere has classified these writings as belonging to two types of gnosis, namely pessimist gnosis, or optimist gnosis.1 for the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal influence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not good for all are parts of god

even governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at the end of this period, continues pimander, the link which bound all things was broken by the will of god. man and all animals, which till then had been both male and female, separated into two sexes and god spoke the word, increase

t this is a fall which involves loss, that man in coming down to nature and taking on a mortal body puts this mortal body, puts his mortal part, under the dominion of the stars, and it is perhaps punished by the separation into two sexes (after the curious period of the seven sexless men engendered by man and nature. but man's immortal part remains divine and creative. he consists, not of a human soul and a body, but of a divine, creative, immortal essence and a body. and this divinity, this power, he recovers in the vision of the divine mens, which is like his own divine mens, shown him by pimander. pimander leaves trismegistus after he has been "invested with powers and instructed in the nature of the all and the supreme vision" in short, the egyptian genesis tells the story of the creat

FRATER ELIJAH ANGELS OF CHAOS

all be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, the word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of g

on sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in

quliphoth, to be real. it is us, also written itisus (pronounced e-teece-us. the name of the speaker closing page a: our lady of space. closing page b: end of prayer, also a reference to the egyptian deity. appendix iii- the nature of babalon your a real whore. aren tcha- some random porno our life force is beyond our personality. our personality (ego) is a result of experience, programming, our soul, genetics and other factors in combination. the personality in this reference is called a shell. it is our task to integrate/ destroy/ align our ego towards kia. the shell is either destroyed upon death, subsumed or remains as a form of quliphoth (in whatever part. complete identification with the personality is the state referred to as asleep& hell. babalon is the queen of these shells (egos

he living truth. heaven is my ecstasy: my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is in the enochian language with pronunciations. zirdo (zoad-ee-ray-doh) i am iadnamad (ee-ah-dah-nah-mah-dah) the undefiled knowledge e

FRATER TENEBROUS CULTS OF CTHULHU

s, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth century tracts on witchcraft as a

FRATER U D PRACTICAL SIGIL MAGIC

ir own, definitely real, magical egregore in the course of time. but we should no longer be interested in struggling with the astral garbage which others have been creating for centuries. spare has certainly opened.probably without an expressed intention to do so.our eyes to an atavism different from the one discussed in chapter 6, for he has shown us the origin of all magical symbolism.the human soul itself! his message is that those magical sigils which truly work derive from our own unconscious and will return again to their source to begin their work after being impregnated by our will. naturally, and this applies to all magic, one might gain the false impression that it would be much less of a strain to get everything organized and prepared straight from the horse's mouth of a ggreat

ic scene soon afterwards, though he still continued editing various magazines for quite a while. austin osman spare and his theory of sigils/ 3 from 1927 until his death, he virtually lived as a weird hermit in a london slum, where he sometimes held exhibitions in a local pub. people have compared his life with that of h. p. lovecraft and certainly he too was an explorer of the dark levels of the soul. around the beginning of the first world war, he released some privately published editions, and today one can acquire.at least in great britain.numerous, usually highly expensive reprints of his works. however, we are primarily interested in two volumes, namely his well-known book of pleasure (se1f-love: the psychology of ecstasy (london, 1913)3and kenneth grant's excellently researched book

rocess. back in e earliest days of psychology (which is still struggling xisted a model hich has its. i am referring the model of the consciousness, the censor and the nconscious. furthermore, there is the id, the self and the uper e. this may have been justified in spare fs days, and b n s but just that.min the best cases th for acknowledgment as a gscience h) there eof explanation for the human soul whortcomings but still serves us rather well s to us ego. some writers differentiate even more accurately between the unconscious and the subconscious, etc, but the model consciousness/unconsciousness/censor has become established nearly everywhere. but this, as said before, is only a model and not a scientifically objectified fact in the sense of physics or any other gexact h science. neithe

and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal state of consciousness h d= sub/unconsciousness, sleep, true will e= macrocosm, chaos k= kia, soul, individuality without ego but how does it work/ 99 to begin with, this model suffers, like most modls do, from being overly one-sided. it pretends that the barrier of the cens gsemi-permeable h membrane or filter which its movement in one direction only (from d to a/ ocking everything in the opposite directions this is certainly an exaggeration because within this model we could not explain

FREEMASON BLUEBOOK

an 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 transcendent measure of god's bounty to man, we shall add that memory, imagination, taste, reasoning, moral perception, and all the active powers of the soul, present a vast and boundless field for philosophical disquisition, which far exceeds human inquiry,and are perculiar mysteries, known only to nature and to nature's god, to whom we and all are indebted for creation, preservation, and every blessing we enjoy* of the seven liberal arts and sciences. grammar teaches the proper arrangement of words, according to the idiom or dialect of any parti

been taught. use it not arbitrarily, but prudently, and. if occasion require, firmly, to the end that good order and harmony be preserved [the symbolic colors of your station are white, and are emblematic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment w

al and attachment to the lodge. organist. my brother:you are appointed organist of this lodge, and i invest you with this jewel. under the direction of the worshipful master, you will conduct the musical services of the lodge. as harmony is the strength and support of all institutions, so may the harmony over which you shall preside strengthen and support every gentle and ennobling emotion of the soul. historian. my brother: you have been appointed historian of this lodge and i invest you with this jewel. it is your duty to collectand preserve everything of importance pertaining to the history of this lodge, and to record all events worthy of preservation. faithfulness and accuracy are essential to the proper discharge of the duties of your office. tyler. my brother:you are appointed tyler

oved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the last sad offices of charity and brotherhood. again we lament the loss of a brother who sleeps the sleep that, on this earth

nocence and the badge of a mason. here we have no permanent lodge or place of abode, but we look for one to come. not trusting in ourselves, but in god, who preserveth the living and enliveneth the dead, we hope to pass an everlasting day of blissful brotherhood in a lodge in that house not made with hands, eternal in the heavens. this evergreen is an emblem of our faith in the immortality of the soul. by it we are reminded there dwells within our tabemacle of clay an imperishable,immortal spirit over which the grave has no dominion and death no power (the master then brings his right hand to his left breast; then extends it, palm downward, over the grave (or casket ifat house, depositing the evergreen, then carries it above his head, pointing to heaven, and then drops it to his side) mast

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

directs; and knowing good and evil, they always do good by choice "between the gods and the plant kingdom stands man, a being endowed with intelligence, creative power and free-will to use it for good or ill. at present, however, he is dominated by the passion instilled by the lucifer spirits and sends one-half of his creative force downward from the light to gratify his senses. in his innermost soul he realizes that this is wrong, and hence he hides his creative instinct in shame and is outraged when it is dragged into the light. this condition must be altered ere spiritual progress can be made, and, therefore, you must carefully consider the similarity between the chaste plant and the pure spiritual gods who both turn their whole creative power upwards towards the light. in the course o

, indeed, be very wrong for aspirants to discipleship to live an entirely celibate life for the sake of self- advancement when conditions permit them to wed; furthermore, the expenditure of the creative force at the few times in a life when it is legitimately required for propagation would not seriously interfere with the spiritual development undertaken to become the philosopher's stone, and the soul- growth gained by assuming the duties of parenthood would far outweigh any possible loss. what the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the hig

to the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having overcome the law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates are also taught how to suspend the law of levitation when they are in their soul bodies, and how to pass through the nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had tak

y the flood to the hilltops where they are now living. and analogously, the citizens of the coming age will inhabit the air. but we know that our dense body gravitates towards the center of the earth, therefore, a change must take place; also paul tells us that flesh and blood cannot inherit the kingdom of heaven. but he also points out that we have a soma psuchicon (mistranslated natural body) a soul body, and this is made of ether, which is lighter than air and therefore capable of levitation. this is the golden wedding garment, the philosopher's stone, or the living stone, spoken of in some of the ancient philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceless gem. it was also called the astral body by the mediaeval alchemists, because of the ability i

t philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceless gem. it was also called the astral body by the mediaeval alchemists, because of the ability it conferred upon the one who has it to traverse the starry regions. but it is not to be confounded with the desire body which some of the modern pseudo-occultists mistakenly call the astral body. this vehicle, the soul body, will eventually be evolved by humanity as a whole, but during the change from the aryan epoch to the ethereal conditions of the new galilee, there will be pioneers who precede their brethren as the original semites did in the change from atlantis to aryana. christ mentioned this class in matthew, 11th chapter, 12th verse, when he said "the kingdom of heaven suffereth violence, and the v

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

oming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its essence, as both were born to further the aspiration of the striving soul, and both have a message and a mission in the world not apparent upon the surface today, because man-made ceremonial as a scale has hidden the present articles to remove that scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to reconcile them, however, for though they are both designed to further the emancipatio

both have a message and a mission in the world not apparent upon the surface today, because man-made ceremonial as a scale has hidden the present articles to remove that scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to reconcile them, however, for though they are both designed to further the emancipation of the soul, their methods are different, and the attributes of the soul fostered by one method will indeed be very different from the quality of the soul nurtured in the other school. therefore, the strife must continue until the battle for the souls of men has been lost and won. the issue is not, however, the persistence of the masonic or catholic institutions; but the outcome will determine the nature

en lost and won. the issue is not, however, the persistence of the masonic or catholic institutions; but the outcome will determine the nature of the training humanity will receive in the remaining periods of our evolution. we shall endeavor to show the cosmic root of both of these institutions, the purpose of each and the training which each will inaugurate, if successful; also the nature of the soul quality which may be expected to result from each method. the writer is not a mason, and thus he is free to say what he knows without fear of violating obligations, but he is a mason at heart, and therefore frankly opposed to catholicism. our opposition is not fanatical, or blind to the merits of the catholic religion, however. the catholic is our brother as well as the mason; we would not sa

ound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direc

e docile children of the dominant church, without free will, choice or prerogative. nor could she be permitted to wed hiram, who represented the temporal power, or religion would have been stamped out; she must wait for the bridegroom who shall embody within himself the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they re

FREEMASONS SATANISM AND SYMBOLISM

agree to having his throat slit and be disemboweled. if you think this blasphemy of saying that man can become god is unique to george steinmetz, listen to two more masonic authors. manly p. hall, another 33rd degree mason, writes "man is a god in the making [the lost keys of freemasonry, p. 92] masonic author, joseph fort newton, clearly and boldly states. to the profoundest insight of the human soul- that god becomes man that man may become god [the religion of freemasonry: an interpretation, macoy publishing and masonic supply company, 1969, p. 37] masonry acknowledges that freemasonry originated in the place where satan dwells! albert churchward, another masonic author states that the triangle pointing upward us a symbol for set, which is one of the infernal names for satan [signs and

t. thus, that person is doomed. the facts are now in: freemasonry is boldly, completely, and totally satanic "come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. for her sins have reached unto heaven, and god hath remembered her iniquities" this warning is from jesus christ himself, so you must take it very seriously, if you value your eternal soul. freemasonry proven to worship satan, its symbols venerate the sex act- study of symbols part 5 of 5 the book of romans gives us a perfect definition of the word "pagan" a pagan is someone "who changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed for ever. amen [romans 1:25] pagans have worshipped animals, insects, birds, rivers, fo

FULL MOON RITUALS

on her shoulder. she smiles, and returns to her place in the circle..pombagira takes a deep breath and steps up. she's never been in such a setting, and it's a little intimidating "goddess, i thank you for your kind attentions to my sister" she lays a small handmade book bound in purple silk on the altar "you know what is contained within. i ask that you open my senses, my heart, my mind, and my soul to perceive what i need to know and do to make it manifest. thank you" she pulls her hood over her head and steps back into the circle to wait for..suz steps forward and sets four acorns on the altar "mother and father, i ask for your guidance and blessings upon four friends who are clutching each other and staggering as they move along their paths. please smile on them" she adds a web woven

FULLER J F C SECRET WISDOM OF THE QABALAH

new body has been built, a body of titanic power, yet it is still inhabited by a mind which belongs to a far less powerful instrument. the result is a moral disintegration- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonder- a stepping out from the finite towards the infinite, a transmutation of satan into god. secret wisdom of the qabalah page 8 the secrecy of transcendental knowledge transcendental knowledge is knowledge which transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind

ot set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the second is

d even today be able to compose a thorah much more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe to him who takes this garment for the thorah itself. there are some foolish people who, seeing a man covered with a beautiful garment, carry their regard no further, and take the garment for the body, whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdo

lf, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encl

but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immo

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

less continued to be regarded with veneration as an emblem of creative power or of productive energy. among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. after the age of pure nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became considerably changed. through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of venerat

ogos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the soul, while the palm, the male tree of life, is that which gives physical life, which also is the true significance of the word "lord" when, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. by these ideas is suggested the thought which among a certain school of psychologists of the present century seems to be ga

wo trees, the one representing the east, or india and china, the other, the west, or egypt. the former of these trees is putting forth a pair of leaves and is topped by the emblems of siva, emblems which indicate the fructifying powers of nature, whilst the egyptian sacred tree, which is surmounted by the ostrich plume, the emblem of truth, is indicative of light, intelligence, or the life of the soul. in a discourse delivered by dr. stukeley in 1760, attention was directed to the grove of abraham as "that famous oak grove of beersheba, planted by the illustrious prophet and first druid--abraham; and from whom our celebrated british druids came, who were of the same patriarchal reformed religion, and brought the use of sacred groves to britain"[17 [17] barlow, symbolism, p. 98. the fact ha

ding to proclus, jupiter was an immortal maid "the queen of heaven, and mother of the gods" all things were contained within the womb of jupiter. this virgin within whom was embodied the male principle "gave light and life to eve" she was the life-giving, energizing power in nature, and was identical with aleim, om, astarte, and others. the goddess esta, or vesta, or hestia, whom plato calls the "soul of the body of the universe" is believed by beverly and others to be the self-existent, the great "she that is" of the hindoos, whose significance is identical with the cushite or phoenician deity, aleim. according to marco polo, the chinese had but one supreme god of whom they had no image, and to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser

ty the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by my true name, queen isis" isis, we are told, is called myrionymus, or goddess with 10,000 names. she is the persian mithra, which is the same as buddha, minerva, venus, and all the rest. faber admits that the female principle was formerly regarded as the soul of the world. he says "isis was the same as neith or minerva; hence the inscription at sais was likewise applied to that goddess. athenagoras informs us that neith or the athene of the greeks was supposed to be wisdom passing and diffusing itself through all things. hence it is manifest that she was thought to be the soul of the world; for such is precisely the character sustained by that myt

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rprising reception on the part of a pious middle-classfamily, bearing in mind the prevailing public standardsof morality at the time, and the story of her marriage at kensington may have been invented byemmato shield her children fromthedistressingtruthabout their legal status. in waite's case the deception failed.thathe knewofhis illegitimacy seems clear fromthecontentof the long dramatic poem,a soul'scomedy,5which he published in.1887.theheroofthe poem is an orphan whose life parallels thatofthe author: he has the same experiencesofboyhood, undergoes the same emotional turmoil, and suffers from the same religious. doubts.heis alsoillegitimate-thechildofan illicit marriage between a brother and his half-sister. in turn, the hero himselfhas an illicit affair and fathers a sonwhois also mod

the story episodes from emma lovell'sownpast. she was born on18august1822,the second daughter of the second marriage of francis lovell,'whohad made his money in india, retired early, and come to live at sloane street, chelsea. little else isknownofhim (waite is always maddeningly vague about names, dates, and places in his autobiography, arguing that'mybusinessthroughout[is]withthe lineage of the soul, rather thanwithearthly generations' andthat'things external signify little enough ,except as they help or hinder the inward life'[sly,pp.14, 35.)on8december1810a francis lovell ofstpancras married elizabeth ottley at st george's, hanover square" and' this may well have been the first marriage of emma's father.mrlovellhad three children by his first wife: a son, francis,whobecame a physician

dlose hisfaith-thoughby a processofgradual erosion rather thanthroughany sudden rejection following his sister's death,andthechurchofromealways remained for him, for allthathe had left it,theonly valid formofinstitutional christianity.thereformed churches he loathed: the kindestcommenthe couldbringhimself to make aboutthemwas a descriptionofthemas'aleanmethodofobservance and worshipwhichfinds the soul in nudity and cares for itwithoutclothing it',11his uncompromising attitude is perhaps best summed up by oneofhis aphorisms fromstepstothecrown,inwhichhesays.,protestantism isnotsomucha derelictionofcreed as a virus.ofatmosphere'(i.2. xxxvi. england, however, was an overwhelmingly protestant nation and it was a protestant ethosthatwas reflected in the popular literatureofthetime-the'penny dre

therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam. doing alone! clods of earth are piled above thee,dustisnowthy fair young form; wewhomournthee, wewholove thee, have consigned thee to the worm.roundthy grave the shadow creepeth,andthe summer breezes blow; there the drooping snowdrop sleepeth, there the yew and myrtle grow. but thy pure soul, heavenward soaring, far beyond the furthest star,nowis at god's. throne adoring,wherethe radiant angels are.ifzastroniwasofsimilar quality' it is, perhaps, all tothegoodthatit 'perished,withotherludibriaand note-books. a rather more polished epitaph, entitled 'sleep, followed in1876and was also printed, probably inthelamp:thouwiltnotsee the woodbine creep,uponthe lattice bars;thouwiltnothear

faithful friend?(asoul'scomedy,p.48)theacolyte waits for jasperwhenthe mass is ended: his love for gabriel is reiterated inotherpassages,withincreasing frequency after the young acolyte dies, and culminatesinalong, impassioned and obsessional hymn to the deadgabriel-ofwhichthese verses are typical:is thy heavenly bliss complete? hastthounow no more desire for the love we thought 'so sweet ere thy soul ascended higher?thyblue eyes are deep, and deep their expression lies' therein; they their inward counselkeep,all their secrets shut within. and so he led me to the porch which look'douton the silent night.andstill he held myhand,andsaid. you are a stranger here,docome again! this is theonetrue church, and allwhojoinit will be happy on. earth, and go to heaven aswell-willyou be here? i asked

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

olvement with them. william thomas horton was a visionary and mystic, manifestly unsuited to the golden dawn, in which he never progressed beyond the neophyte grade,buthisbriefmembership, from march to mayof1896,entitles him to the doubtful honourofbeing the only artistofdistinction, albeit little distinction, to enter the order. his work is preservedinabookofimages(1898)and inthewaywisdom49ofthe soul(1910),while at least one of his visions is recorded in an article,thelegendof lift,that appeared intheoccultreviewfor december1912.thisis a parable of the quest of a man for his soul, called throughout his beloved, which is also an analogue of an earthly platonic union, such as that maintained by horton and audrey locke, the 'very good, charming and young fellow255 student' with whom he fell

ciled to the catholic church but unreconciled either to yeats or to his golden dawn. yeats remained alive to horton's reproaches, writing of him in1925:'i remember the mystical painter horton, whose work had little of his personal charm and real strangeness, writing me these words,"imet your beloved in russell square, and she was weeping, bywhich he meant that he had seen a vision of my neglected soul" other members, too, were closely linked to yeats, the closest and by far the most complex being florence farr. she was already established as an actress and knew yeats as a neighbour and friend at bedford park, where she lived under her married name of emery, before she joined the orderin]uly1890.herenthus255 iasm for the occult was great and her progress accordingly rapid, her initiation in

genuine, having come to the strange belief that the egyptian fellahin had preserved the hiero255 glyphic language to the present day and could thus have trans255 mitted ancient and authentic ritual texts. his re-emergence led to the closing down of the isis-urania temple and waite's withdrawal of his own rituals from use. blackden retaliated by producingtheritual of themysteryof thejudgmentof the soul,a translation from the papyrus of ani 'restored to something very like its original form' with the rubrics and commentary supplied by blackden himself. he saw this ceremony as 'the final gateway into that degree of initiation, where the traditional esoteric wisdom of egyptwas taught and its methods practised by the initiate. many years later waite met blackden while walking on the sussex down

tual alchemy he had learned. he understood that force ultimately is everywhere one and the same; it is the motive behind that makes it good or evil; and his motive was. entirely unselfish. heknew-providedthat he was not first robbed ofself-control-howvicariously to absorb these evil radiations into himself and change them magically into his own good purposes. and, since his motivewas pure and his soul fearless, they couldnotwork him harm'.2insecretworshipthe victim is saved from soul-destruction by recalling the faceofjohnsilence:itwas a face of power..of simple goodness.225.and,inhis despair and abandonment, he called upon it, and called with no uncertain accents.hefound his voice in this overwhelmingmomenttosomepurpose; though the words he actually used, and whether they were in german o

ce of wordsofpower:his books and divinations had told him, and the lesser necromantic spells he had before now practised on the dead had half-shown him, what he might expect to see.ashe approached after the graded repetitions, the greatest and most effectiverepetition-andthe very centre of that complex singlesound-heexpected, visible beforehim,the double shape; the allbutdead body, the allbutfree soul. they would be lying in the same space, yet clearly distinct, and with the final repetition of the reversed name they would become still more distinct,butboth at his disposal and subject to his will. he would divide without dis-uniting, one to go and one to stay, the spiritual link betweenthemonly just not broken, but therefore permanent.13necessarily he fails and is finallyvanquished-asare a

GILBERT THE MAGICAL MASON

120.divination and its history19221.the star lore of the bible216partfour: masonic22.freemasonry and its relation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar

gave or man could receive, and formulated and practisedchristian rosenkreuz15the dogma that there was no revelationbutane- the bible- and that the bible was unsuitable to the people, whose soleduty was to support a priesthood, from whose personal attention and propitiation alone was any good to be obtained. so long as vast nations were taught that neither mind, nor intellect, nor man's spiritual soul required any further culture, nor any further enlightenment than could be obtained from listening to the reading of the only infallible book in a language not understood by the people; it is easy to perceive why germany in 1600was behind alexandriaoftheyear1,alike in culture, in science and in art. reform of any sort, new presentments of truth of any kind, always stink in the nostrils of men

ultism yet using frequently christian terms, must be read as though the christian allusions were to a gnostic and not to a catholic christ spirit and man jesus; for jesus to the hermetist is the shortened form of yehoshua, which title is formed of the letters of the kabalistic yod, heh, vau, heh, having inter255 posed the letter shin, the emblem of the spark of the divine overshadowing each human soul. this yod heh vau heh, the incommunicable name, being the origin of the common godname;jehovah, but to the kabalist was not the jealous god of the jewish nation,buta glyph of the divine creative forces which emanate from the highest god ideal, yet unmanifested and certainly not individualised. as to the tenets of the order then.thefamabegins with a tribute to the mercy and goodness of the wis

owing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters on divination and t

sun, and their power on the earth. in1621appeared a further part of the work, calledtheosophic,cabalisticalandphysiological:it is in this portion that our frater chiefly delighted, and it is here that his vast learning in hebrew cabalistic lore and his wonderful mental ingenuity is chiefly displayed. he discourses at great length on the name jehovah, the tetragrammaton, and its relation to man's soul and body; on the divine sephiroth, and on the primal chaos, and leads the student on to the moment of creation when god saidfiat lux,and there was light.itwas upon these recondite subjects that my lectures of last winter were given to the fratres of the study group. the last great work of robert fludd was hisphilosophicmoysaica,gouda, 1638. this great work he also translated into english and

GILBERT THE SORCERER AND HIS APPRENTICE

up to my couch' moses says-'letreuben live and not die, and let not his men be few' the armorial bearings of reuben are- red, a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial sign of the water-bearer.ofsimeon and levi()jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their anger, for it was fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latte

y its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified soul. the soul luminous and washed from sin in the uncreated

this gloss was mixed up with the text as early as 2250bcat a period long anterior to the era of joseph and to that of the trojan war, and the circumstances of its possessing a written commentary, even at this early date shows that much greater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat

om the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods- ashe,myfather, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures

es on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of taj

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

that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one furthe

GILBERT R A THE MASONIC CAREER OF A

purpose remains inviolate because 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and

witzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that

building'108[108, of dr. joseph fort newton's book, the builders: a story and study of masonry (1914. this was only just for fort newton had referred to waite in glowing terms as a 'master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study entitl

GLOBAL FREEMASONRY

bove articles, we see the expression of a common philosophy that manifests itself under such names as materialism, darwinism, atheism and agnosticism. in the first article, the materialist dogma of the eternal existence of the universe is put forward. the second article states, as the theory of evolution does, that human beings were not created. the third article denies the existence of the human soul claiming that human beings are composed of matter. the fourth article proposes a "cultural evolution" and denies the existence of a divinely ordained human nature (a special human nature given in creation. the fifth article rejects god's sovereignty over the universe and humanity, and the sixth states that it is time to reject "theism" that is belief in god. it will be noticed that these clai

ot the construction of fine buildings. muslims also give importance to art; by producing it, they try to beautify the world. the difference lies in intention. amuslim is interested in art to the extent that it expresses the beauty and esthetic notions that god has given to human beings. godless people are mistaken in regarding art as a way to immortality. the scientific incongruity of denying the soul the masons' denial of the existence of spirit, and their claim that human consciousness is composed of matter, are not in accord with science. on the contrary, modern scientific discoveries demonstrate that human consciousness cannot be reduced to matter, and that consciousness cannot be explained in terms of the functions of the brain. alook at the relevant literature shows that scientists h

hese researchers, wilder penfield, reached the conclusion that the existence of spirit is an undeniable fact: after years of striving to explain the mind on the basis of brain-action alone, i have come to the conclusion that it is simpler (and far easier to be logical) if one adopts the hypothesis that our being does consist of two fundamental el- global freemasonry ddc ements [brain and mind (or soul. because it seems to be certain that it will always be quite impossible to explain the mind on the basis of neuronal action within the brain i am forced to choose the proposition that our being is to be explained on the basis of two fundamental elements [brain and mind, or body and soul] 86 what leads scientists to this conclusion is the fact that consciousness can never be described in terms

f the atoms it possesses and, because he rejects the existence of the human spirit, he regards a human being as a mass of atoms, just like an animal or lifeless molecules. however, the fact is this: lifeless matter (atoms) has no spirit, consciousness or intelligence. this is a fact proved to us by both observation and experiment. only living things have consciousness, which is the result of the "soul" that god has given to them. of all living things, human beings are benefited with the highest degree of consciousness because they possess a unique spirit that god has given to them. in other words, consciousness is not found in lifeless matter, as the masons believe, but in beings that have spirit. but, in order not to accept the existence of god, masons resort to the foolish belief that at

GNOSTIC CATECHISM

purpose remains inviolate because 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and

witzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that

building'108[108, of dr. joseph fort newton's book, the builders: a story and study of masonry (1914. this was only just for fort newton had referred to waite in glowing terms as a 'master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study entitl

GNOSTIC HANDBOOK

f ideals the lower worlds emanate, resulting in the physical world. platonism, neo platonism and gnosticism argue between themselves in regards to the nature of matter. while all posit a demiurge which created the material dimensions, the nature of this being (from demonic to malefic, bungling to a demi-god) depends on the school and sect. plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hierarchical structure rethe gnostic handbook page 19 sulted. this early model which spanned the universe from the "all" to matter, was probably the map from which later kabbalah and medieval occult schematics evolved. plontinus, a classic ne

evolved. plontinus, a classic neo-platonist, outlined a map which was founded on the indescribable one (en) who is the causeless cause. plontinus also called it the good and the first god, protos theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic forms of archetypes. from nous emanates soul (psyche, and then psyche emanates the world soul and individual souls. the world soul has higher and lower natures, one of which is the archetype of nature, physis. it is from physis that the material world emanates. the three primary emanations of en, nous and psyche form the nexus of plotinus' system. in terms of our characterises, this model includes the indescribable one (1st c, protos th

xus of plotinus' system. in terms of our characterises, this model includes the indescribable one (1st c, protos theos, nous and psyche (2nd c, platonic archetypes (3rd c, the world as emanated by psyche (4th c, while the underworld is hidden within nature which has its own consciousness (physis. this dualism between the spiritual and physical we will return to later, the two aspects of the world soul are one of the most important misunderstood aspects of gnosticism. theosophical and modern maps the theosophical map is found in many new age and spiritual books. most of these have adapted and distorted the model and not really come to grips with the full depth of the vision held by mme. blavatsky and others such as steiner, alice bailey and max heindel. this map was developed by madam blava

him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pillar and foundation of the truth, pavel florensky. the importance of sophia can be best understood when we understand the primal myth behind her nature. throughout many cultures there has been the legend of the goddess who is stolen from the world of life and is tak

ich keep us from appreciating our own misperceptions. indeed, it is through our permission that they enter the earth sphere. this is the idea which gave birth to the fall of man tradition. since man in his ignorance created fallen thought forms and allowed fallen entities to enter into the earth stream then ultimately man is responsible for the present condition of his planet, his culture and his soul. the issue of archons is complex for there is an interaction between our own thought forms and real fallen astral entities. these fields (probably a better description than forms) allow these entities to interface with our own unconscious. accordingly they can change form according to the language of the culture they communicate though and being a mixture of our own thoughtforms and fallen sp

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within h

r. while man s physical existence accelerates and his technology reaches greater and greater heights, the cost has been great, far greater than may be first appreciated. we may tend to believe that evolution has dragged man from the primeval waters of earth and slowly transformed him into the half-divine animal he presently is. but what of his spirit, his light self, at what point did he lose his soul. human history can be categorised in lots of different ways, there are systems which divide history into seven, eight, even thirty or forty periods depending on what perspective of history is taken. for our purposes it is interesting to compare the traditional evolutionary or technological model of history with the yuga system of the early veda s the early vedic system divided history into fo

rounding the earth far into the spiritual dimensions. the lower world even attempts to duplicate the higher spiritual planes within its own fallen astral realities, offering a false kingdom for the unwary. a superb description of these false seven planes is found in the gnostic gospel of mary, where we read about the inner dimension of the fourth power, or in our terms the four elements. when the soul had overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to note t

g amounts of positive and negative energies. in addition to the solar vortex, there are other sources of energy which emanate into our system, however as we wish to keep the model simple, and since their effect is not significant at this point, we will ignore them for the moment. to say the earth is a living system is not unusual. whether we contemplate the old occult concept that the earth has a soul or the modern new age theology of gaia, we can readily appreciate that the earth is a complex living system. in esoteric terminology, the earth is a logos and forms the matrix which receives and relays energies from the solar sphere. since these energies are both of a positive and negative nature, so too is mother earth. the gnostic tradition maintains that the essential earth logos is a ligh

syche. these may be related to the animus and anima of jungian psychology and represent the deepest levels of the personal unconscious, where the dualities of force and form, male and female and body and mind originate. the yechidah the yechidah is the immortal part of man, which in his fallen state does not come into action naturally. the average human experiences life through his instincts (the soul) and through his mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete, individual identity. the kabbalistic structure of man body. description. world& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world. vau

GOETIA LUCIFERIAN

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

t with the baphometic statements, as above, so below. the goetia is a work of black magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and expl

infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and mind it itself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working with angelic spirits angelic(k) spirits are celestial or empyrean forces, based primarily in the element air. they are commonly associated with luc

t. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, geni

principle of self-development, the magician seeks to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

st established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctu

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

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

hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th centu

GOLDEN DAWN RITUALS U1

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

GOLDEN DAWN RITUALS U7

kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document

GOLDEN DAWN RITUALS VENUSZAM16

zboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it

now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. en

ircle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashing colors.this is now covered with a black ve

d raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecra

it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne. when ra created sekhmet, her power became perfected in you, hathor. oh hathor, thou who art like the eye of ra, do i call upon thee. thou art attraction. thou art desire. thou art passion. thou art queen of the stars, and thy very name covers all the skies. most holy mother, mediatrix unto 9 the lig

GOLDEN DAWN RITUALS Z1

r being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, th

GOLDEN DAWN RITUALS Z2

is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on t

lest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate

es of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power

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

g aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let him raise the curcurbite in the air with both hands saying, arise herein to action, o ye forces of the light divine. k. now, let the matter putrefy in the balneum mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. if from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral app

GOLDEN DAWN RITUALS Z3

e candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from t

y the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit the candidate into the hall of truth and justice. the hierophant, in granting the permission, seals the candidate with a new name given to the physical body of the outward man, but signifying the aspirations of his soul. as a consequence of the affirmation of the motto as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s p

secration take place symbolically in the darkest part of twklm. the moment this is finished, the candidate is conducted to the foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of

of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is attracting the neschamah of the candidate, the human will is not as powerful in the jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attra

as a witness of the obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not aroueris, but osiris himself that addresses the speech to the candidate, the voice of my higher self, etc, which confirms the link established between the neschamah and the genius by formulating the conception thereof into the jwr. for this, osiris speaks in the character of the higher soul, the symbolic form of which is standing between the columns before him. the affirmation of the higher soul as the god of the man does not mean that this is the only god, but rather that it is the only presentment of him which the natural man can grasp at all. neither is it just to say that the higher soul is one with god, seeing that the part is by no means the whole, nor can the whole be acc

GOLDEN DAWN RITUALS ZAM10

ehold" step 8 perform l.i.r.h. of l. perform the s.i.r.h. of hnyb, with l. close with the analysis of the keyword. step 9 return to the west of the altar. say "lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aima elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of

the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence

and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13 perform the analysis of the keyword and the qabalistic cross. formulate the black egg around you, and imagine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of

voke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes of astral light, to shroud my form in your substantial night. clothe me and hide me in an egg of blue. darken man's eyes, and blind him in his soul, so that he see me not. gather, o gather at my word divine, for ye are the watchers, my soul the shrine" step 16 turn around three times. resume former position. say" in the name of the lord of the universe, and by the aspiration of thine own higher soul, o shroud of darkness and of mystery, i conjure thee, that thou encirclest me, so that i may become invisible. so that seeing me, men may se

e east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the wes

GOLDEN DAWN RITUALS ZAM11

ated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to g

have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and unable to bestow neither to those who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pl

in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the ligh

GOLDEN DAWN RITUALS ZAM14

are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a hi

call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these r

GOLDEN DAWN RITUALS ZAM16

on, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil

o me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. ent

hou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with

d raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate w

t, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord

GOLDEN DAWN RITUALS ZAM17

yet nevertheless everyone's opinion shall surely come to our hands, in what language so ever it be, nor anybody shall fail, whoso gives but his name, to speak with some of us, either by word of mouth, or else, if there be some let, in writing. and this we say for a truth, that whosoever shall earnestly, and from his heart, bear affection unto us, it shall be beneficial to him in goods, body, and soul; but he that is falsehearted, or only greedy of riches, the same first of all shall not be able in any manner of wise to hurt us, but bring himself to utter ruin and destruction. also our building, although one hundred thousand people had very near seen and beheld the same, shall forever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of th

GOLDEN DAWN RITUALS ZAM18

ernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a hi

n that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so

GOLDEN DAWN RITUALS ZAM20

th the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid

e gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel wrffm. he who bringeth others before the face of god, let him lead me in my aspirations after that divine and only selfhood which is in thee so that i may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal bo

great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower s

o the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear

is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. mani

GOLDEN DAWN RITUALS ZAM22

trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me wi

r of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the realm of trapt. obey ye now the name of tudw hwla hwhy, the divine ruler of your kingdom, and lapr, your archangel, and the divine messengers, the \yklm. i conjure ye trws, thou spirit of a, and i do potently and completely bind you by the intelligence of the sun, laykn. thou shall only bring thy force to the pu

d with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, which are all represented in bri

sman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. teach me to aspire to thy glory and grace. grant unto me, in the name of tudw hwla hwhy, and in the name of hwchy the power and help of thy great and powerful archangel lapr who is the briatic righteousness of thy realm. lapr, command, i beseech thee, to my assist

nd raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrat

GOLDEN DAWN RITUALS ZAM24

ose cross on breast) chief adept "very honoured frater, standing in the eastern place of the temple, i will thank you to give me the secret word of the order of the golden dawn (done) second adept "habes verbum" third adept "et verbum caro factum est, et habitavit in nobis" chief adept (rises "wherefore, brethren, let us remember that when the body is assumed by the word, the man becomes a living soul, for which reason we persevere in the pathway of the cross as we look for the assumption of the rose. the very honoured adeptus secondus will now deliver the charge before the installation (sits down) second adept (rises "the high office to which you have been appointed by the decree of the chiefs of the second order involves duties of a solemn kind and their proper fulfillment is a sacred re

oral period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed toward

hwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and the candidate. may you also, in your own soul, be sprinkled in hyssop and be cleansed, may you be washed and made whiter than snow. thanks be to god, my brother, for the living water which purifies the whole creation" stolistes "by the password, i claim my cup" hierophant "let the dadouchos come to the east (does this) by the power to me committed, i ordain you dadouchos of this temple for the ensuing six months, to watch over the fires

GOLDEN CHAIN AND THE LONELY ROAD

s their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed betw

n, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspira

ssing through its ordeals the skin-leaper's arte is impressed upon the flesh; the bestial ancestry of an individual is 'raised, made self-conscious in his sentient physicality; the animal-headed god is realised! another notable example is 'the devil's masquerade: the initiation rite of draku-ezhu, the 'grand famulus' of the crooked path teachings. this particular mystery-rite obtains the meeting, soul to soul, between the aspirant and the deity. in the stream of sabbatic wisdom descended from yelda paterson through zos vel thanatos (austin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spi

s at the 'cross-roads' of fateful possibilities, in axial moments which transect the borderlands of spirit and flesh. when each and every moment, in and of itself, is linked in a continuum of gnostic rapport with the ingressing force of the magical current, then we have attained mastery upon the path, but until that time we must seize each chance and turn each opportunity into a tryst between the soul of man and the spirit of initiation. in the name of the nameless, so must it be! andrew d. chumbley is the presiding magister of the cultus sabbati and is an initiated kaula-tantrika of the uttara kaula sampradaya. he is the author of the azoetia: a grimoire of the sabbatic tradition (xoanon, 1992 and fulgur, 2000, qutub: the point (fulgur, 1995. and the dragon-book.(private, 1997. a new edit

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e east of the sky, being renewed in your due season, and rejuvenated in your due time. 11 we have encountered the orion constellation before, on the plains of nazca, and we shall encounter it again. meanwhile, let us consider the ancient egyptian book of the dead. parts of its contents are as old as the civilization of egypt itself and it serves as a sort of baedeker for the transmigration of the soul. it instructs the deceased on how to overcome the dangers of the afterlife, enables him to assume the form of several mythical creatures, and equips him with the passwords necessary for admission to the various stages, or levels, of the underworld.12 is it a coincidence that the peoples of ancient central america preserved a parallel vision of the perils of the afterlife? there it was 6 the m

2 all this finds a strange, distorted twin in mexico. we have seen the prevalence of human sacrifice there in pre-conquest times. is it coincidental that the sacrificial venue was a pyramid, that the ceremony was conducted by a high priest and four assistants, that a cutting instrument, the sacrificial knife, was used to strike a hard physical blow to the body of the victim, and that the victim s soul was believed to ascend directly to the heavens, sidestepping the perils of the underworld?23 as such coincidences continue to multiply, it is reasonable to wonder whether there may not be some underlying connection. this is certainly the case when we learn that the general term for sacrifice throughout ancient central america was p achi, meaning to open the mouth .24 could it be, therefore, t

m. was this supposed to be pacal, the maya king? if so, why was he shown operating some kind of machine? the maya weren t supposed to have had machines. they weren t even supposed to have discovered the wheel. yet with its side panels, rivets, tubes and other gadgets, the structure pacal reclined in resembled a technological device much more strongly than it did the transition of one man s living soul to the realms of the dead ,6 as one authority claimed, or the king falling back into the fleshless jaws of the earth monster ,7 as another argued. i remembered man in snake, the olmec relief described in chapter seventeen. it, too, had looked like a na ve depiction of a piece of technology. furthermore, man in snake had come from la venta, where it had been associated with several bearded fig

r possible by reason of the babel. so the gods agreed to exterminate mankind. 2 ea, however, took pity on utnapishtim. speaking through the reed wall of the king s house he told him of the imminent catastrophe and instructed him to build a boat in which he and his family could survive: tear down your house and build a boat, abandon possessions and look for life, despise wordly goods and save your soul. tear down your house, i say, and build a boat with her dimensions in proportion her width and length in harmony. put aboard the seed of all living things, into the boat.3 in the nick of time utnapishtim built the boat as ordered. i loaded into her all that i had, he said, loaded her with the seed of all living things: i put on board all my kith and kin, put on board cattle, wild beasts from

ancient egyptians had been very good at making scale models and representations of all manner of things for symbolic purposes.9 i therefore found it hard to understand why they would have gone to the trouble of manufacturing and then burying a boat as big and sophisticated as this if its only function, as the egyptologists claimed, had been as a token of the spiritual vessel that would carry the soul of the deceased king to heaven.10 that could have been achieved as effectively with a much smaller craft, and only one would have been needed, not several. logic therefore suggested that these gigantic vessels might have been intended for some other purpose altogether, or had some quite different and still unsuspected symbolic significance. we had reached the rough midpoint of the southern fa

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

s us, such as techniques of centering conscious- ness on powerfully motivating energy, which would be different from one individual to another. khyla of procyon= 150= medicine but it is also death and mystic rose, the ultimate holy graal of magick as well. in elevated mystical states, the very secretions, psychic and otherwise, which humans emit and which desperate vampire-aliens consume like the soul-famished pathetic creatures they are, become poison to them in the transformed 70 allen h. greenfield human. cosmic consciousness is literally poison to them. men in black= 142= they pass as shadows. if such powers are physical, they cer- tainly manifest in the occult form. resistance is futile, the borg of the star trek mythos tell us. resistance is not futile, the answer, carries the cipher

mensch. nietzsche also used a term usually translated higher men and his nazi admirers and corrupters long after his death introduced a term usually translated subhuman. magicians have tended, in the english-speaking world, to refer to the masters simply as the secret chiefs of the order. ubermensch and mahatma actually mean the same thing. the sanskrit root words maha( great) and atman( being or soul) and the german uber( over or super) and mensch( man or human) both carry the sense of more highly evolved human being. seen in this light, it can be better understood how mahatma ghandi and the theosophical master k.h. may fall in the same category. the reader may wish to compare possible masters of the positive and negative type by trying their hands at timothy leary s computer game mind mi

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rerequisite to entering the abyss which is in zax, the tenth aethyr. but what is your holy guardian angel? it is none other than your own spiritual self or genius. enochian magick teaches that every person has a spiritual counterpart, a 10 spark of divinity, at the core of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a

cal ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely. you are well advised to delay this oath until sufficiently prepared mentally and physically to accept its far-ranging implications. 3. the mag

y the lame size and shape; but mude of subtler and less illusory material. this body, which is called by various authors the astraldouble, body of light, body of fire, bodyy of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular,the phantoms of the astral plane. aleister crowley, magick in theory and practice may the ba (soul) see its khat (physical body. may it rest in its sahu (spirit body. may it not lose consciousness. may it not lose control over the body, ever. chapter lxxx x, thebook of the dead in order to investigate the watchtowers and aethyrs it is essential to be able to travel in the subtle body, known as the body of light. there are many good books available on this subject (crowley's liber o is an e

n-keh-hee-dah-oh) the wheel is the diamond of the earth. step 5. know your pantacle to be fully charged with the forces of the senior of earth. step 6. end chis invocation with an appropriate banishing ritual. 116 aiq bkr the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even i f we could understand it. in other words, a number is a soul, in the proper sense of the terco, an unique and necessary element in the totality of existente. aleister crowley, liber 777 appendix b the method of aiq bkr or 'the qabalah of nine chambers' is often used to reduce large numbers to a single number from 1 to 9. to use this method, add up the individual numbers in each digit position of the large number. if this sum has more than one digit, th

ogether. keep adding in this way until only one digit remains. for example, the number 1234 reduces to 10 (1+2+3+4=10) which again reduces to 1 (1+0=1. after the final digit from 1 to 9 is determined, use the following table to deduce the occuit significante: aiq bkr reductions 1. unity, oneness, extension, spirit, self. 2. duality, divine will, ego. 3. matter, manifestation, intelligence, space, soul. 4. solidity, firmness, time, memory. 5. spirit and matter mixed, man, motion, will. 6. animation, me, mirid, imagination. 7. completeness, satisfaction, wholeness, desire. 8. cycles, spirals, creativity, intellect, reason. 9. stability in change, animal being, consciousness. 117 rending and closing the veil purely artificial gestures comprehend in their class the majority of definitely magic

GREY W G CONDENSATION OF KABBALAH

ore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a final. the kabbalists thought in terms for this by postulating a four world theory, or four distinct advances of consciousness by which god arrived at the state of creation we live

aint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. so start by 6 getting themfirmly and deeply enough in yourmind and soul before you begin wondering what to do with them later. even einstein had to begin by counting 1, 2, 3, 4, and shakespeare by learning how to write a, b, c, d. methodology is all very well, but until the basic components of any method can be put together properly, they have to be completely comprehended in the first place. therefore begin at the beginning by appreciating the step-by-step means

ng is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could otherwise be a bewildering and baffling metaphysical mess. it puts priorities in the right places and provides a sense of proportion to spiritual subjects. its use trains and makes both mind and soul work in harmony with each other for the sake of making the best out of life. it not only helps to develop character, but in so doing it assists evolution by advancing and expanding consciousness in those concernedwith it.aconscientiouskabbalist becomes a better individual because of involvement with it. kabbalah is not a religion in itself yet it inculcates an awareness of and a sense of comp

ic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than this demanding one- the middle or golden pillar of the tree. some humans are drawn naturally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middl

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ntal unity of the european nations, a mighty influence which is seen working through long ages, alike in language, legend and religion. i am met by the arrogant notion, that the life of whole centuries was pervaded by a soulless cheerless barbarism; this would at once contradict the loving kindness of god, who has made his sun give light to all times, and while endowing men with gifts of body and soul, has instilled into them the consciousness of a higher guidance: on all ages of the world, even those of worst repute, there surely fell a foison of health and wealth, which preserved in nations of a nobler strain their sense of right and law. one has only to recognise the mild and manly spirit of our higher antiquity in the purity and power of the national viii peeface. laws, or the talent i

las renders eibcoxov by galiug or galiuga-gu's (lie-god, meaning that any representation of a god was a lie; and the first christian centuries abhorred image-worship, though it gradually found its way into the church again. the statues of greek gods, we know, proceeded originally from a sacred type, which only by degrees became more secular; the paintings of the mid. ages, and even raphaefs great soul-stirring compositions, for want of such a type, were obliged to invent their figures, the legend from which artists chiefly drew their subjects being already song or story; accordingly these pictures stand lower than the works of greek art, and the spirit of protestantism insists on their being bundled out of the churches. but if our heathen gods were imagined sitting on mountains and in sacr

or conveniently stowed him away in a cognate verb; it was quite in the regular course of things that the more cultivated should from an early time put the devil in his place' si bliesen unde gullen, vreisliche si hullen, so daz diu helle wagete, alse der tuvel da jagete' says veldeck in en. 3239. caesarius heisterb. 12, 20 tells of a vain woman, who had herself buried in fine new shoes, and whose soul was therefore hunted by the ivfernalis venator' ex remoto vox quasi venatoris terribiliter buccinantis, necnon et latratus canum venaticorum praecedentium audiuntur' der tiuwel hut uz gesant sin geswarme und sin her' eol. 204, 6' der tiuvel und sin her' kenn. 2249. 2870. the people in bavaria say that on ash-wednesday the devil chases the little wood-wife, superst. i, 914. with the devil is a

pursuit of the wood-wife (p. 929, even if we are bound, as is fair, to trace the novelist's plot in the first instance to the simple basis of a folktale. in the poem on etzel's court, the wunderer shews himself almost exactly such a wild man and hunter; he chases /ra?t scejde with his dogs, and threatens to devour her, as the hunter does the fleeing wood-wife, or the infernalis venator a departed soul (see suppl. far more important is a story in the eckenlied: fasolt hunts with hounds a luild maiden in the forest, just as the wild hunter does the jwlzweihlein, lassberg's ed. 161 201, hagen's 213 54, conf. 333. this becomes of moment to our understanding of fasolt, who was a storm-giant (pp. 530. 636, and here turns up like wuotan in the wild host. between the norse legends and ours the lin

the combination lialp-ful, halp-fol, i.e. half-swine as opposed to the full swine ur-fol, the old boar of five years^ not that the god's name is to be explained by the beast's; on the contrary, in both the compounds it has been transferred to the beast, and so preserved; and as phol is paltar, it may now appear less ventm-esome to bring in as belonging here baltero the boar's name in reinardus. a soul-snatching wolf the devil was already to the fathers (greg. m. opp. 1, 1486. in the laws of cnut he is 'se wodfreca werewnlf (schmid. p. 148; ditmar of merseb. p. 253 calls him lupus vorax, and loki's son is fenris illfr; out of mhg. poets i have not noted down a hellewolf, but i hardly doubt their having used it, as simplic. 2, 72 still does hollenivolf. and a slavic name for the devil, pol

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

eying that wondrous law of fluctuation so often observed in genuine popular traditions, lives on, under new forms, in other times and places. a german fairy tale puts the devil in the place of the giant (as, in a vast number of tales, it is the devil now that executes buildings, hurls rocks, and so on, precisely as the giant did before him: the devil is to build a house for a peasant, and get his soul in exchange; but he must have done before the cock crows, else the peasant is free, and the devil has lost his pains. the work is very near completion, one tile alone is wanting to the roof, when the peasant imitates the 1 herod. 4, 82: i%vos hpa/cx^os (palvovcrt ev tr^rprj ei&gt;e6v, rb olke /uv /s^art dvdpbs, zen 8 to /meyaoos ditnjxv, trapa rbv tvpyv trora^toj, in scythia (footprint of

r jiausi himinn, enn or hans brdm gerso bli$ regin mrsgars manna sonom, enn or hans heila voro]?au in harsmosgo sk- oil um scoput. here the teeth are not made use of, but we have instead the formation of trees out of the giant s hair. when all this was done, the sons of borr went to the seashore, and found two trees, out of which they created two human beings, asjcr and embla. to these osinn gave soul and life, vili wit and feeling (sense of touch, ye countenance (colour, speech, hearing and sight, sn. 10. more exactly in stem. 3l&gt: unz]?rfr komo or j?vi ir5i 6flgir ok astgir aesir at susi (uproar. fundo a landi litt megandi ask ok emblo orloglausa: ond (spirit]&gt;au ne atto, 63 (mind]?au ne hof^o, la (blood) ne igeti, ne lito (colours) go sa. ond gaf o^inn, 63 gaf hoenir, la ga

he same giant s flesh as worms; mankind are descended from two trees on the seashore, which the gods endowed with breath and perfect life. they have therefore no immediate connexion with giants. in the ases we see a superior and successful second product, in contrast with the first half-bungled giant affair. on the giants an undue proportion of inert matter had been expended; in the ases body and soul attained a perfect equilibrium, and together with infinite strength and beauty was evolved an informing and creative mind. to men belongs a less full, yet a fair, measure of both qualities, while dwarfs, as the end of creation, form the antithesis to giants, for mind in them outweighs the puny body. our heldenbuch on the contrary makes the dwarfs come into being first, the giants next, and me

ox) as a tutelar god: little temples are dedicated to him in many houses, espec. of the commoner folk. they ask his advice in difficulties, and set rice or beans for him at night. if any of it is gone in the morning, they believe the fox has con sumed it, and draw good omens from it; the contrary is an unlucky sign (nouv. annales des voyages, dec. 1833, p. 298. they take him to be a kami i.e. the soul of a good man deceased (ibid) wolf. fox. cat. birds. 669 and the kindermarchen no. 38 has furnished him with nine tails, as sleipnir had eight legs, and some heroes and gods four arms. freyjvs car was drawn by two cats (tveim kottum, p. 305. now, as fres in on. means both he-cat and bear, it has lately been contended, not without reason, that kottum may have been substituted for fressum, and

thither at the end of their life, but all and sundry, even the noblest and worthiest, as the examples of brynhildr and baldr may shew. 2 the only exceptions seem to be the heroes that fall in battle, whom 0$inn takes to himself into yalholl. in contradiction with this view stands another and, i think, a later one, that presented in sn. 4: allfather the highest god has given to all men an immortal soul, though their body rot in the ground or burn to ashes; all good men (rett srsaisir) go to him in gimill or vingolf, all the wicked (vaiidir) to niflheimr or hell (conf. sn. 21 and 75, of which more hereafter. this is already the christian idea, or one extremely like it. for the old heathen hell, pale and dim, the christian substi tuted a pool filled with flames and pitch, in which the souls o

GRIMOIRE OF TURIEL

n, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being therewith clothed i may be whiter than snow both in soul and body in thy presence this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in

ga, the first and the iast, king of kings, and lord of lords, ioth, abiel, anathiel, aniasim, alganabro, el, sedomel, gayes, hehi, messias, tolosm, elias, eschiros, athanatos; by these thy holy names, and al! others, i do call upon thee and beseech thee, o lord, by thy nativity and baptism, by thy cross and passion, by thine ascension, and by the coming of thy holy ghost, by the bitterness of thy soul when it departed from thy body; by thine angels, archangels, prophets, patriarchs, and by al! thy saints, and by alt the sacraments which are made in thine honour, i do worship and beseech thee, i bless and desire thee, to accept these prayers and conjurations. i implore thee, o holy adonay, amay, horta, vegadoro, ysion, ysesy, and by al! thy holy names, and by al! thine angels, archangels, a

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

within as make for love, goodness, justice, and peace, that nature may continue her creation without interruption or interference. the lodge within our sacred temples there are many chambers, the principal one being the lodge. the lodge is the central chamber of all temples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arrang

ss (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within

peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a place, a condition, called the sanctum. it is located between the shekinah and the east. the holy place occupies all the space between the eastern edge of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each sid

als, and was often forced to assume the responsibility and guilt of those whose reputations he would save. for years those unfriendly to him believed the evil that was said of him, and which he cared not to deny in order to save further explanations. but within the past fifty years certain unquestioned records have proved the rosicrucian contention that he was one of england's noble men.in heart, soul, and deed. as a pioneer in the revolution of methods of education he stands without a peer, and the effect of his "secret society" upon mankind in europe was ever a puzzle to the multitude until it was discovered that the esoteric society, to which much of his correspondence seemed to refer, was the rosicrucian order. then it was found that some of his literary co-workers were his official em

as one would read a book of law to memorize the principles, is not sufficient for psychic development. and.psychic development requires time in each human being, more or less according to the stage of development when the study is started. we come into each incarnation at a point in psychic development where we left off in the process at the time of transition in a previous incarnation. while the soul and psychic self are on the psychic plane awaiting reincarnation, certain [148] work is being accomplished and certain knowledge attained; but that phase of psychic development which is capable of manifestation while in the human body must be developed on the earth plane; and this ceases, to some degree, while on the cosmic plane. therefore, not all of us are born alike in psychic development

HAMIL THE ROSICRUCIAN SEER

ave given much the same version of the interview as that communicated by madame adele; for, in addition, it must be remembered that he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, hold a conversation after the same fashion with some third party resident in some accessible locality, who shall be quite unprepared for the conference; and if that third party shall subsequently c

rms of the cerebrum and cerebellum of the inhabitants of mars, but unable to give us the diameter of the sun to withinii4,ooqmiles-'itsdiameter has not been as yet correctly determined' becoming dogmatical upon theoriginof the asteroids, but stating'theirrotations have been scarcely decided upon, their revolutions have beennearlycorrectly calculated' but the (to me) most convincing proof that our soul atmosphere has the faculty of receiving, when in a mesmeric induced sleep, the influx of all the floating, though unpublished, ideas of the time is professor bush's note, at p.227.what is here said of the dia-magnetic principle was entirely new to me at the time, having never heard of the term. on subsequently asking the speaker(davis)for a more particular explanation, he replied, in substanc

he lost sight of the man among the company.contributionsto the zoist209many somnambules as appearing like a lambent flame.theouterandnottheinnerman,and, so far from not being in connection with the spirit world, is, in fact, never out of it; and, as the opposite pole of a magnet repels the needle which the other attracts, so does the body, when in its normal state, by overpowering by its will the soul, repel all other soul atmos255 pheres: but in the magnetic state, the body being rendered inert, the soul is left free to exert itself, and in that state exists, irrespective of time or space, and endued with the power of attenuating or expanding itself to whatever point it desires to be in, with'oussr-electro-telegrephic-wire-likespeed' and of acting on other human soul atmospheres, thus bec

thus accounting for the phenomenon of jacobbehmen-arude, unlettered shoemaker-who, falling, like hispredecessor255mahomet, and his successor-swedenborg, into a 'quasi255 mesmeric state' produced those admirable and voluminous works, theteutonicphilosophy,which thus engendered were merely the reflex of the christianity of his time mixed up with the then all-engrossing theories of the triune, body, soul, andspirit-thesulphur, salt, and mercury of the magi-alchemical philosophers, andexpressedin their peculiar language and phraseology. thus swedenborg anticipated, in his revelations,"zschokke in hisselbstschaustates 'it has happened to me occasionally, at the first meeting with a total stranger, when i have been listening in silence to his conversation, that his past life, up to the present m

act of the opposite polerepellingit would be 'a discrepancy equally at variance with his common sense and reason.'mrsandby also objects that departed souls, on their arrival in the other world, retain. their antecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to ro

HANDBOOK OF EGYPTIAN MYTHOLOGY

from versions in the pyramid texts. both collections may derive from an archive of mortuary texts written on papyrus that does not survive. some of the coffin texts spells are given titles that define their function, such as spell for navigating in the great 14 handbook of egyptian mythology figure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, begi

awhile. as soon as the assyrians were occupied with problems elsewhere in their empire, this family made egypt independent again and ruled as the twenty-sixth dynasty. under these kings, greek merchants were allowed to trade and settle in the delta. the cult center of the goddess neith at sais became one of the most important temples in egypt. according to a later tradition, the secret of how the soul can unite with god was inscribed in hieroglyphs in the sanctuary at sais.75 at this time a script known as demotic was introduced to write texts in the contemporary form of the egyptian language. it soon replaced hieratic for most purposes. persians and greeks in 525 bce the persian king, cambyses, conquered egypt and executed most of the egyptian royal family. it is probably only a legend th

t noon, the sun reached the peak of his strength and could be portrayed as a triumphant falcon. by evening he was an old man, virtually the only god to be shown as old. the common mythical time lines 91 identification of the evening sun as atum linked it with the myth of the creator growing weary and letting the world sink back into the nun. sunset was equivalent to death, and the sun s flesh and soul passed into the underworld. after moving through the underworld reviving its inhabitants with his light, the sun would be reborn. each sunrise was a new beginning for the cosmos. in early times, this cycle could be described in more brutal terms.52 in the evening, the sun god died by being eaten by his mother, the sky goddess, and was replaced by a multitude of stars. in the morning, the rebo

ople in the first time and gave them life, the night sun gave new life to all the beings in the duat. in the fourth hour of the night, the sleeping dead were revived by the sun god and experienced a lifetime in his presence. thus the reign of the sun god, the lost golden age of egyptian myth, was reenacted every night. the fate of the human dead was locked into the solar cycle. the journey of the soul egyptian concepts of the afterlife are strikingly diverse.53 the beautiful west could be seen as a place of joyful reunions or as a state of terrifying isolation. death was regarded both as a unique event and as part of the continuous process of decay and renewal. there was no promise of eternal peace for the egyptian dead. the afterlife was full of dangers and difficulties to be overcome, a

ties to be overcome, a belief that probably reflected the experience of life of the average ancient egyptian. after death each individual faced a journey through the underworld to reach the presence of one of the gods who could grant eternal life. the deceased would find themselves in an eerie landscape of rivers, deserts, and lakes of fire, inhabited by demons and monsters. the adventures of the soul in this landscape are similar to the fairy tales of other cultures, but the prize to be won was not a precious object or the hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the being

HEAVEN HELL

ut 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed it

h women by night or by day, and the heart (or, desire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god beba, and for the will and opportunity of overcoming women, and it was to be written on a bandlet which was to be attached to the right arm. moreover, the soul which had knowledge of certain sections of the work would "live among the living ones" and would "see osiris every day" and would have "air in his nostrils, and death would never draw nigh unto him" 2 the illustrations which accompany the texts on the coffins from al-barsha make it evident that under the xith dynasty the egyptian theologian had not only divided the under-world in his mind int

f not letting the body perish" and if its words really express his convictions, he must have been terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents

gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain gods to make his soul rejoin its body, and, addressing the gods who tow the boat of millions of years, he asks them to cause him to be born from the womb of the sky-goddess nut in the eastern horizon of heaven [daily] for ever. it has already been said that a complete illustrated copy of the book of gates was also inscribed on the sarcophagus of seti i, and it is not easy to explain this fact until we remember the

ardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that the heart of ani exactly counterbalances the symbol of righteousness. this result thoth announces to the gods in the following words "in very truth the heart of osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e, it hath been found true by trial) in the great balance. no wickedness hath been found in him, he hath not purloined the offerings in the p. 51 temples, 1 and he hath done no evil by deed or word whilst he was upon earth" the gods in their reply accept thoth's report, and declare that, so far as they are concerned, ani has committed neit

HELENA BLAVATSKY NIGHTMARE TALES

ruer in thy newfaith? hast thou not murdered in cold blood all thy brethren who trusted in thee, after, as well as before, thyapostasy? hast not thou plighted troth to alaric, the king of the west goths, and hast thou not killed him bystealth, running thy spear into his back while he was bravely fighting an enemy? and is it thy new faith andthy new gods that teach thee to be devising in thy black soul even now foul means against theodoric, whoput thee down. beware, clovis, beware! for now the gods of thy fathers have risen against thee! beware,i say, for "woman" fiercely cries the king "woman, cease thy insane talk and answer my question. where is thetreasure of the grove amassed by thy priests of satan, and hidden after they had been driven away by the holycross. thou alone knowest. answe

ing through the victim's throat, nails the head to the ground. a stream of hotcrimson blood gushes from the gaping wound and covers king and soldiers with indelible gore. iitime- the landmark of gods and men in the boundless field of eternity, the murderer of its offspring and ofmemory in mankind- time moves on with noiseless, incessant step through aeons and ages. amongmillions of other souls, a soul-ego is reborn: for weal or for woe, who knoweth! captive in its new humanform, it grows with it, and together they become, at last, conscious of their existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabern

of their existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego no heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through

erever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect a

ther like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves

HELENA BLAVATSKY THE KEY TO THEOSOPHY

d? 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 teachings as to nature and man 77 the unity of all in all 77 evolution and illusion 78 on the septenary constitution of our planet 81 the septenary nature of man 83 the distinction between soul and spirit 86 page 2 the key to theosophy- hp blavatsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spirit

sts, who started the eclectic theosophical system. as explained by professor wilder, they were called so because of their practice of interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that events which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. they were also denominated neo-platonists. though theosophy, or the eclectic theosophical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of the ptolemaic dynasty. the same author tells us that the name is coptic, and signifie

e truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one'

lebrated solemnities called the eleusinia, in greece. from the hierophants of samothrace, egypt, and the initiated brahmins of the india of old, down to the later hebrew rabbis, all preserved, for fear of profanation, their real bona fide beliefs secret. the jewish rabbis called their secular religious series the merkabah (the exterior body "the vehicle" or, the covering which contains the hidden soul-i.e, their highest secret knowledge. not one of the ancient nations ever imparted through its priests its real philosophical secrets to the masses, but allotted to the latter only the husks. northern buddhism has its "greater" and its "lesser" vehicle, known as the mahayana, the esoteric, and the hinayana, the exoteric, schools. nor can you blame them for such secrecy; for surely you would no

d it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from t

HINE PHIL ASPECTS OF EVOCATION

tanic 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 experience. entities such as these are detailed in grimoires such as the lesser key of solomon the king which are handbooks of spirits, giving details of spirits. typical forms, names, sigils, and how to conjure them. the spirits in books such as the lesser

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rove. the house belonged to bertram keightley, a well-to-do young theosophical neophyte. the letters 23 psychology ofbotany (1906, describes his arcane preoccupations. this unreadable but nevertheless fascinating book claimed to be 'a treatise on trees, shrubs, and plants, etc, for the cure of diseases and ailments, of the human system (without medicine) by sympathy (positive and negative) on the soul plane, by "charubel (the great seer, a collegian who trained for the gospel 60 years ago, gave his whole life up for the love of nature and the study of the supernatural elements &c &c. author of the zodiac symbolised, the north pole star and region, the seer critic, the geozonic spheres, the occultist, astrographical revelations, psychological experiences &c' dear sir& bro [i.e, f. l. gardne

ant again. kind regards. in haste. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination gained in an exalted form of weare so sorry we could not see more of you whilst in london. we returned from yorkshire last evening and mrs ayton is decidedly the better for the change, in fact as nearly as possible, herself again. i meant to mention a book to you, but had not the opportunity. it is the revd- south 1142.1.8 ihermet

ll know the handwriting and look out for the others. mynsicht was a rositan and it has occurred to me whether the original of this ms was not a private affair of the order, and surreptitiously got hold of by some one out of the order and copied. all other ms[s] and books on the subject make use of sublimated mercury, antimony and iron, but this adept seems to use. separately the sophie mercury or soul of each, and this may be the best way. i shall soon copy the other vol. if i keep well, and will send it to you. it is about 30pp. shorter. it contains the process in detail for making the sophie mercury and oil of gold wh[ich] i have nowhere else seen. i cannot imagine such an ms being intended for any but the eyes of members of an occult order. why it should come to such a miserable wretch

HP LOVECRAFT A DARK LORE

the grip of stark terror from an unknown thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never cam

er? what of all this- and of those hints of old castro about the sunken, star-born old ones and their coming reign; their faithful cult and their mastery of dreams? was i tottering on the brink of cosmic horrors beyond man's power to bear? if so, they must be horrors of the mind alone, for in some way the second of april had put a stop to whatever monstrous menace had begun its siege of mankind's soul. that evening, after a day of hurried cabling and arranging, i bade my host adieu and took a train for san francisco. in less than a month i was in dunedin; where, however, i found that little was known of the strange cult-members who had lingered in the old sea-taverns. waterfront scum was far too common for special mentnon; though there was vague talk about one inland trip these mongrels ha

ecombining in its hateful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate after the first bold flight, for the reaction had taken something out of his soul. then came the storm of april 2nd, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comets tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and

devil's hop yard- a bleak, blasted hillside where no tree, shrub, or grass-blade will grow. then, too, the natives are mortally afraid of the numerous whippoorwills which grow vocal on warm nights. it is vowed that the birds are psychopomps lying in wait for the souls of the dying, and that they time their eerie cries in unison with the sufferer's struggling breath. if they can catch the fleeing soul when it leaves the body, they instantly flutter away chittering in daemoniac laughter; but if they fail, they subside gradually into a disappointed silence. these tales, of course, are obsolete and ridiculous; because they come down from very old times. dunwich is indeed ridiculously old- older by far than any of the communities within thirty miles of it. south of the village one may still sp

g after this event old whateley noticed the growing number of whippoorwills that would come out of cold spring glen to chirp under his window at night. he seemed to regard the circumstance as one of great significance, and told the loungers at osborn's that he thought his time had almost come 'they whistle jest in tune with my breathin' naow' he said 'an' i guess they're gittin' ready to ketch my soul. they know it's a-goin' aout, an' dun't calc'late to miss it. yew'll know, boys, arter i'm gone, whether they git me er not. ef they dew, they'll keep up a-singin' an' laffin' till break o' day. ef they dun't they'll kinder quiet daown like. i expeck them an' the souls they hunts fer hev some pretty tough tussles sometimes' on lammas night, 1924, dr houghton of aylesbury was hastily summoned

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

night before that. eleven known dead, young gedney missing. people pardoned our hazy lack of details through realization of the shock the sad event must have caused us, and believed us when we explained that the mangling action of the wind had rendered all eleven bodies unsuitable for transportation outside. indeed, i flatter myself that even in the midst of our distress, utter bewilderment, and soul-clutching horror, we scarcely went beyond the truth in any specific instance. the tremendous significance lies in what we dared not tell; what i would not tell now but for the need of warning others off from nameless terrors. it is a fact that the wind had brought dreadful havoc. whether all could have lived through it, even without the other thing, is gravely open to doubt. the storm, with i

ious wind over the ice shelf after we had cleared the great plateau. in five days more, the arkham and miskatonic, with all hands and equipment on board, were shaking clear of the thickening field ice and working up ross sea with the mocking mountains of victoria land looming westward against a troubled antarctic sky and twisting the wind s wails into a wide-ranged musical piping which chilled my soul to the quick. less than a fortnight later we left the last hint of polar land behind us and thanked heaven that we were clear of a haunted, accursed realm where life and death, space and time, have made black and blasphemous alliances, in the unknown epochs since matter first writhed and swam on the planet s scarce-cooled crust. since our return we have all constantly worked to discourage ant

HP LOVECRAFT BEYOND THE WALL OF SLEEP

s enemy. this impression was sustained by his frequent references to flying through space and burning all that impeded his progress. yet these conceptions were formulated in rustic words wholly inadequate to convey them, a circumstance which drove me to the conclusion that if a dream world indeed existed, oral language was not its medium for the transmission of thought. could it be that the dream soul inhabiting this inferior body was desperately struggling to speak things which the simple and halting tongue of dullness could not utter? could it be that i was face to face with intellectual emanations which would explain the mystery if i could but learn to discover and read them? i did not tell the older physicians of these things, for middle age is skeptical, cynical, and disinclined to ac

enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of approaching triumph, for was not my fellow-being escaping at last from a degrading periodic bondage; escaping forever, and preparing to follow the accursed oppressor even unto the uttermost fields of ether, that upon it might be wrought a flaming cosmic vengeance which would shake the spheres? we floated thus for a l

d my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and expression was so great that i seemed to be receiving the message in ordinary english "joe slater is dead" came the soul-petrifying voice of an agency from beyond the wall of sleep. my opened eyes sought the couch of pain in curious horror, but the blue eyes were still calmly gazing, and the countenance was still intelligently animated "he is better dead, for he was unfit to bear the active intellect of cosmic entity. his gross body could not undergo the needed adjustments between ethereal life and planet life

and conquer the oppressor that i have vainly striven for eons, held back by bodily encumbrances. tonight i go as a nemesis bearing just and blazingly cataclysmic vengeance. watch me in the sky close by the demon-star "i cannot speak longer, for the body of joe slater grows cold and rigid, and the coarse brains are ceasing to vibrate as i wish. you have been my only friend on this planet- the only soul to sense and seek for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistoric asia, perhaps in unremembered dreams tonight, perhaps in some other form an eon hence, when the solar system shall have been swept away" at this point the thought-waves abruptly ceased, the pale eyes of the d

HP LOVECRAFT COOL AIR

seems, had fled screaming and mad-eyed not long after his second delivery of ice; perhaps as a result of excessive curiosity. he could not, of course, have locked the door behind him; yet it was now fastened, presumably from the inside. there was no sound within save a nameless sort of slow, thick dripping. briefly consulting with mrs. herrero and the workmen despite a fear that gnawed my inmost soul, i advised the breaking down of the door; but the landlady found a way to turn the key from the outside with some wire device. we had previously opened the doors of all the other rooms on that hall, and flung all the windows to the very top. now, noses protected by handkerchiefs, we tremblingly invaded the accursed south room which blazed with the warm sun of early afternoon. a kind of dark

HP LOVECRAFT HERBERT WEST REANIMATOR

school himself- the learned and benevolent dr. allan halsey, whose work in behalf of the stricken is recalled by every old resident of arkham. i had always been exceptionally tolerant of west s pursuits, and we frequently discussed his theories, whose ramifications and corollaries were almost infinite. holding with haeckel that all life is a chemical and physical process, and that the so-called "soul" is a myth, my friend believed that artificial reanimation of the dead can depend only on the condition of the tissues; and that unless actual decomposition has set in, a corpse fully equipped with organs may with suitable measures be set going again in the peculiar fashion known as life. that the psychic or intellectual life might be impaired by the slight deterioration of sensitive brain-ce

cely a chance for anything like complete success, and could not avoid hideous fears at possible grotesque results of partial animation. especially were we apprehensive concerning the mind and impulses of the creature, since in the space following death some of the more delicate cerebral cells might well have suffered deterioration. i, myself, still held some curious notions about the traditional "soul" of man, and felt an awe at the secrets that might be told by one returning from the dead. i wondered what sights this placid youth might have seen in inaccessible spheres, and what he could relate if fully restored to life. but my wonder was not overwhelming, since for the most part i shared the materialism of my friend. he was calmer than i as he forced a large quantity of his fluid into a

ermined to prove to him the truth of his amazing doctrines. taking advantage of the disorganisation of both college work and municipal health regulations, he managed to get a recently deceased body smuggled into the university dissecting-room one night, and in my presence injected a new modification of his solution. the thing actually opened its eyes, but only stared at the ceiling with a look of soul-petrifying horror before collapsing into an inertness from which nothing could rouse it. west said it was not fresh enough- the hot summer air does not favour corpses. that time we were almost caught before we incinerated the thing, and west doubted the advisability of repeating his daring misuse of the college laboratory. the peak of the epidemic was reached in august. west and i were almost

od leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red death in its wake- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. a few persons had half seen it in the dark, and said it was white and like a malformed ape or anthropomorphic fiend. it had not left behind quite all that it had

volver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully

HP LOVECRAFT HYPNOS

n now be glowing unseen through the measureless abysses of aether. all at once my feverishly sensitive ears seemed to detect a new and wholly distinct component in the soft medley of drug-magnified sounds-a low and damnably insistent whine from very far away; droning, clamoring, mocking, calling, from the northeast. but it was not that distant whine which robbed me of my faculties and set upon my soul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to dispers

HP LOVECRAFT NYARLATHOTEP

e the spheres of light and darkness. and through this revolting graveyard of the universe the muffled, maddening beating of drums, and thin, monotonous whine of blasphemous flutes from inconceivable, unlighted chambers beyond time; the detestable pounding and piping whereunto dance slowly, awkwardly, and absurdly the gigantic, tenebrous ultimate gods the blind, voiceless, mindless gargoyles whose soul is nyarlathotep. 1998-1999 william johns last modified: 12/18/1999 18:4499poetry and the gods by h.p. lovecraft and anna helen crofts written 1920 published september 1920 in the united amateur, vol. 20, no. 1, p. 1-4. a damp gloomy evening in april it was, just after the close of the great war, when marcia found herself alone with strange thoughts and wishes, unheard-of yearnings which float

HP LOVECRAFT POETRY AND THE GODS

n, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she felt the immeasurable gulf that separated her soul from all her prosaic surroundings. was it because of the strange home in which she lived, that abode of coldness where relations were always strained and the inmates scarcely more than strangers? was it that, or was it some greater and less explicable misplacement in time and space, whereby she had been born too late, too early, or too far away from the haunts of her spirit ever to harmonize

y. guided was our choice by those who now sit before the corycian grotto on thrones of ivory, and in whose songs thou shalt hear notes of sublimity by which years hence thou shalt know the greater messenger when he cometh. attend their voices as one by one they sing to thee here. each note shall thou hear again in the poetry which is to come, the poetry which shall bring peace and pleasure to thy soul, though search for it through bleak years thou must. attend with diligence, for each chord that vibrates away into hiding shall appear again to thee after thou hast returned to earth, as alpheus, sinking his waters into the soul of hellas, appears as the crystal arethusa in remote sicilia" then arose homeros, the ancient among bards, who took his lyre and chanted his hymn to aphrodite. no wor

HP LOVECRAFT POLARIS

nce noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon, there were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arisen another and vaguer recollection, of whose nature i was not then certain. thereafter, on the cloudy nights when i could not sleep, i saw the city often; sometimes under the hot, yellow rays of a sun which did not set, but which wheeled low in the horizon. and on the clear nights the pole star leered as never before. gradually i came to wonder what might be my place in that city on t

ole star peeps into my north window each night" one night as i listened to the discourses in the large square containing many statues, i felt a change; and perceived that i had at last a bodily form. nor was i a stranger in the streets of olathoe, which lies on the plateau of sarkia, betwixt the peaks of noton and kadiphonek. it was my friend alos who spoke, and his speech was one that pleased my soul, for it was the speech of a true man and patriot. that night had the news come of daikos' fall, and of the advance of the inutos; squat, hellish yellow fiends who five years ago had appeared out of the unknown west to ravage the confines of our kingdom, and to besiege many of our towns. having taken the fortified places at the foot of the mountains, their way now lay open to the plateau, unle

HP LOVECRAFT THE ALCHEMIST

h a deadly marble-like whiteness as i have never elsewhere seen in man. his figure, lean to the proportions of a skeleton, was strangely bent and almost lost within the voluminous folds of his peculiar garment. but strangest of all were his eyes, twin caves of abysmal blackness, profound in expression of understanding, yet inhuman in degree of wickedness. these were now fixed upon me, piercing my soul with their hatred, and rooting me to the spot whereon i stood. at last the figure spoke in a rumbling voice that chilled me through with its dull hollowness and latent malevolence. the language in which the discourse was clothed was that debased form of latin in use amongst the more learned men of the middle ages, and made familiar to me by my prolonged researches into the works of the old al

HP LOVECRAFT THE CALL OF CTHULHU

the grip of stark terror from an unknown thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never cam

er? what of all this- and of those hints of old castro about the sunken, star-born old ones and their coming reign; their faithful cult and their mastery of dreams? was i tottering on the brink of cosmic horrors beyond man's power to bear? if so, they must be horrors of the mind alone, for in some way the second of april had put a stop to whatever monstrous menace had begun its seige of mankind's soul. that evening, after a day of hurried cabling and arranging, i bade my host adieu and took a train for san francisco. in less than a month i was in dunedin: where, however, i found that little was known of the strange cultmembers who had lingered in the old sea taverns. waterfront scum was far too common for special mention; though there was vague talk about one inland trip these mongrels had

ecombining in its hateful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate after the first bold flight; for the reaction had taken something out of his soul. then came the storm of 2 april, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comet's tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and

HP LOVECRAFT THE CATS OF ULTHAR

that it meets no other escthe cats of ulthar by h.p. lovecraft written 15 jun 1920 published november 1920 in the tryout, vol. 6, no. 11, p. 3-9. it is said that in ulthar, which lies beyond the river skai, no man may kill a cat; and this i can verily believe as i gaze upon him who sitteth purring before the fire. for the cat is cryptic, and close to strange things which men cannot see. he is the soul of antique aegyptus, and bearer of tales from forgotten cities in meroe and ophir. he is the kin of the jungle s lords, and heir to the secrets of hoary and sinister africa. the sphinx is his cousin, and he speaks her language; but he is more ancient than the sphinx, and remembers that which she hath forgotten. in ulthar, before ever the burgesses forbade the killing of cats, there dwelt an o

HP LOVECRAFT THE CRAWLING CHAOS

e, and the child whispered in my ear that i must look always upward to the pathways of light, and never backward to the sphere i had just left. the youths and maidens now chanted mellifluous choriambics to the accompaniment of lutes, and i felt enveloped in a peace and happiness more profound than any i had in life imagined, when the intrusion of a single sound altered my destiny and shattered my soul. through the ravishing strains of the singers and the lutanists, as if in mocking, daemoniac concord, throbbed from gulfs below the damnable, the detestable pounding of that hideous ocean. as those black breakers beat their message into my ears i forgot the words of the child and looked back, down upon the doomed scene from which i thought i had escaped. down through the aether i saw the accu

HP LOVECRAFT THE LURKING FEAR

awake to see whether tobey was attending to his duties as sentinel, but felt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was, no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the he

HP LOVECRAFT THE NAMELESS CITY

my fancy dwelt on the rich and colossal ruins that awaited me. my fears, indeed, concerned the past rather than the future. not even the physical horror of my position in that cramped corridor of dead reptiles and antediluvian frescoes, miles below the world i knew and faced by another world of eery light and mist, could match the lethal dread i felt at the abysmal antiquity of the scene and its soul. an ancientness so vast that measurement is feeble seemed to leer down from the primal stones and rock-hewn temples of the nameless city, while the very latest of the astounding maps in the frescoes shewed oceans and continents that man has forgotten, with only here and there some vaguely familiar outlines. of what could have happened in the geological ages since the paintings ceased and the

HP LOVECRAFT THE OUTSIDER

hand to ward of the foetid apparition which pressed so close; when in one cataclysmic second of cosmic nightmarishness and hellish accident my fingers touched the rotting outstretched paw of the monster beneath the golden arch. i did not shriek, but all the fiendish ghouls that ride the nightwind shrieked for me as in that same second there crashed down upon my mind a single fleeting avalanche of soul-annihilating memory. i knew in that second all that had been; i remembered beyond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitterness, and that balm is nepenthe. in

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n't bother no strangers as might bear tales aoutside- that is, withaout they got pryin. all in the band of the faithful- order 0' dagon- an' the children shud never die, but go back to the mother hydra an' father dagon what we all come from onct. la! ia! cthulhu fhtagn! ph'nglui mglw'nafh cthulhu r'lyeh wgah-nagl fhtaga" old zadok was fast lapsing into stark raving, and i held my breath. poor old soul- to what pitiful depths of halluci-nation had his liquor, plus his hatred of the decay, alienage, and disease around him, brought that fertile, imaginative brain? he began to moan now, and tears were coursing down his channelled checks into the depths of his beard "god, what i seen senct i was fifteen year' old- mene, mene, tekel, upharsin- the folks as was missin, and them as kilt theirselve

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

h something in the book which warren carried with him--that ancient book in undecipherable characters which had come to him from india a month before--but i swear i do not know what it was that we expected to find. your witness says he saw us at half past 11 on the gainsville pike, headed for big cypress swamp. this is probably true, but i have no distinct memory of it. the picture seared into my soul is of one scene only, and the hour must have been long after midnight; for a waning crescent moon was high in the vaporous heavens. the place was an ancient cemetery; so ancient that i trembled at the manifold signs of immemorial years. it was in a deep, damp hollow, overgrown with rank grass, moss, and curious creeping weeds, and filled with a vague stench which my idle fancy associated absu

HP LOVECRAFT THE STREET

n the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not quite so pure as before, but the spirit of the place had not changed. the blood and soul of their ancestors had fashioned the street. nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. there was so much ancient lore in that street, that the past could not easily be forgotten. then came days of evil, when many who had known the street of old knew it no more, and many knew it who had not known it be

f slaughter for the extermination of america and of all the fine old traditions which the street had loved. handbills and papers fluttered about filthy gutters; handbills and papers printed in many tongues and in many characters, yet all bearing messages of crime and rebellion. in these writings the people were urged to tear down the laws and virtues that our fathers had exalted, to stamp out the soul of the old america the soul that was bequeathed through a thousand and a half years of anglo-saxon freedom, justice, and moderation. it was said that the swart men who dwelt in the street and congregated in its rotting edifices were the brains of a hideous revolution, that at their word of command many millions of brainless, besotted beasts would stretch forth their noisome talons from the sl

HP LOVECRAFT THE TERRIBLE OLD MAN

fe and traditions, and they saw in the terrible old man merely a tottering, almost helpless grey-beard, who could not walk without the aid of his knotted cane, and whose thin, weak hands shook pitifully. they were really quite sorry in their way for the lonely, unpopular old fellow, whom everybody shunned, and at whom all the dogs barked singularly. but business is business, and to a robber whose soul is in his profession, there is a lure and a challenge about a very old and very feeble man who has no account at the bank, and who pays for his few necessities at the village store with spanish gold and silver minted two centuries ago. messrs. ricci, czanek, and silva selected the night of april 11th for their call. mr. ricci and mr. silva were to interview the poor old gentleman, whilst mr

HP LOVECRAFT THE TOMB

on the woodland slope was to me only a source of interest and speculation; and its cold, damp interior, into which i vainly peered through the aperture so tantalizingly left, contained for me no hint of death or decay. but in that instant of curiosity was born the madly unreasoning desire which has brought me to this hell of confinement. spurred on by a voice which must have come from the hideous soul of the forest, i resolved to enter the beckoning gloom in spite of the ponderous chains which barred my passage. in the waning light of day i alternately rattled the rusty impediments with a view to throwing wide the stone door, and essayed to squeeze my slight form through the space already provided; but neither plan met with success. at first curious, i was now frantic; and when in the thic

hush of fear upon the boisterous company. red tongues of flame and searing gusts of heat engulfed the house; and the roysterers, struck with terror at the descent of a calamity which seemed to transcend the bounds of unguided nature, fled shrieking into the night. i alone remained, riveted to my seat by a groveling fear which i had never felt before. and then a second horror took possession of my soul. burnt alive to ashes, my body dispersed by the four winds, i might never lie in the tomb of the hydesi was not my coffin prepared for me? had i not a right to rest till eternity amongst the descendants of sir geoffrey hyde? aye! i would claim my heritage of death, even though my soul go seeking through the ages for another corporeal tenement to represent it on that vacant slab in the alcove

HP LOVECRAFT THE UNNAMABLE

hen the childless, broken old man was buried in the crypt behind his own house in sight of the blank slate slab. they never unlocked that attic door, but left the whole house as it was, dreaded and deserted. when noises came from it, they whispered and shivered; and hoped that the lock on that attic door was strong. then they stopped hoping when the horror occurred at the parsonage, leaving not a soul alive or in one piece. with the years the legends take on a spectral character- i suppose the thing, if it was a living thing, must have died. the memory had lingered hideously -all the more hideous because it was so secret. during this narration my friend manton had become very silent, and i saw that my words had impressed him. he did not laugh as i paused, but asked quite seriously about th

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ou have been away from home long- and i know one of you has- i leave it to you how the sight of new england's rolling hills and great elms and gnarled orchards and ancient stone walls must have affected him "he came down at dawn in the lower meadow of the old carter place, and was thankful for the silence and solitude. it was autumn, as when he had left, and the smell of the hills was balm to his soul. he managed to drag the metal envelope up the slope of the timber lot into the snake den, though it would not go through the weed-choked fissure to the inner cave. it was there also that he covered his alien body with the human clothing and waxen mask which would be necessary. he kept the envelope here for over a year, till certain circumstances made a new hiding-place necessary "he walked to

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

around the copper bowl. bury the ring in the earth. light the candles, and as they blaze they will instantly act as agents to purify the earth inside the copper bowl. the candles should flame brightly for ninety minutes, at the end of which time sprinkle three drops of olive oil over the copper bowl three separate times, nine drops in all. each time chant "my energies are a gift to the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" that makes you powerful for ever. the ring must stay in the bowl until midnight of the night of the full moon, two weeks later. at that moment place the ring on your finger. later, bury the bowl, the earth, the candles and the silk in a garden. then you are ready to practise witchcraft. from that moment forward you are protected, and nobody

be made to cast a spell, perform a ritual, work a charm, enchant or fascinate without the protection of the ring described, called a full moon ring. the birthstone is said to offer the most protection. however, the stone that you associate with your moonsign is also highly effective. the chant variation is "in the name of isis, goddess of the moon, i offer my energies as a gift of the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" witchcraft can be a comforting modus operandi. in spell casting, the ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion. sorcery goes a giant step beyond mere positive thinking by

INITIATION INTO HERMETICS

t the effects of the various magnetic and electric fluids on the grossly material plane. but the interested reader who has decided to walk on the path of initiation and will not be deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities

ugh subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. this amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. this astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura i shall speak of later. t

omagnetic influence of the elements. we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. this astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura i shall speak of later. the astral matrix or the electromagnetic fluid is the connecting link between the body and soul. the fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. the astral body is performing exactly the same functions as the material body. man has been fitted with the five senses corresponding to the five elements, of which th

iple causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. the astral body is performing exactly the same functions as the material body. man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. why this spirit is immortal will be explained in a later chapter. without any activity of the spirit in the soul, the astral body would be without life and dissolve itself into its co

sical world. our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. why this spirit is immortal will be explained in a later chapter. without any activity of the spirit in the soul, the astral body would be without life and dissolve itself into its components. as the spirit would not be able to operate without the intervention of the soul, the astral body is the seat of all the qualities the immortal spirit has. according to its development and maturity, spirit has a different electric or magnetic fluid vibration, which becomes outwardly patent, in soul, in the four temperaments. in accordance with the predominant elements, we distinguish the choleric, the sanguine, the melancholic, and the phlegmatic temper. the choleric temp

INTERVIEW WITH ANDREW CHUMBLEY

ucted- whether by man or spirit- should speak about it, and even then guardedly. mh: can you explain a little about the actual practice of dreaming on a magical level? ac: every word, deed and thought can empower, magnetise, and establish points of receptivity for a magical dream, likewise any of these means can do the opposite- fixating perception in a manner that is not receptive that seals the soul in the body instead of enabling it to go forth at will. explanations of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant i

ac: the cultus has several important offices of power which have been a part of the tradition for as long as oral memory attests. in terms of general interpretation, these are positions of authority held by specific individuals, based upon the possession of specialised knowledge, skills, experience, and the command of respect. however, these offices may also be interpreted as the stations of the soul in its initiatic pilgrimage and thus relate to each and every initiate. you ask what it means to use the term magister. this, like many matters relating to hierarchy and power, is a complex issue. one must be aware that responsibility, propriety, and service increase with one s role and sense of authority. to my mind, the true magister (or magistra) should hold fast to all that was taught unt

sk of the magister is to perceive the design of the current as it ingresses into the tradition as a whole. accordingly he directs covine praxis and seeks to cohere the work of all as one. the work of the magister is to serve in ruling, and thus he is the living stang. i hold up this paragon of what magister means to me, not because i think all that about myself, but because it is a station of the soul worthy of aspiration. it signifies being magick, not practising it! rf: how did cain and lilith come to be associated in british traditional witchcraft as the primogenitors of the race of witchblood? ac: different streams of british traditional craft have different patron deities, ancestors and spirits. if one is able to oversee this diversity certain strands of commonality may be perceived

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

in this book. but since i realize that i have transformed myself through the use of these techniques, i am aware that the transformation will effect what i emphasize and point out. in this way i am become an authentic teacher/student of this tradition. if you wish a similar position, you must apply these steps. then you will know what is true, not because you read it in my book, but because your soul has discovered it for itself. enactment. the magical practices of the papyri are geared for practicality- whether to gain gold and women or the answers to the toughest of the soul's questions. the test for understanding a practical system comes from doing. one doesn't read computer manuals for their prose, nor study surgery for amusement. the test of understanding is in getting the results. o

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him

as any man in the bed of marriage! in they four hands, seen and unseen, are the weapons of thy dominion- the signs of the power that thou dost wield in gestures of shadow and light. thou bearest a flute that the wind doth play, carved of a holy man s femur. thou bearest the book of judgement, fill d with the names of all blessed and wise; above whose pages a quill doth move- untouched by hand or soul. thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hourglass of ashen remains. all seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell befor

s responded, the officiant shall move onward until each member of the covine has rendered their answer. as he moves past each initiate, they shall scatter the ground with an offering of grain. returning to the north the officiant shall lay down the two signs at the sides of the stang and then turn to address the covine- remember that which you have spoken and guard it well as the testament of thy soul. for i who have come to sow the world-field shall return to reap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood

INVOCATION OF THE ADVERSARY

e symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas na

dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see

IRISH WITCHCRAFT AND DEMONOLOGY

randdaughter with stephen moore, first baron kilworth and viscount mountcashel. where dr. colville got the money to purchase so large an estate no one could imagine, and classon porter in his useful pamphlet relates for us the manner in which popular rumour solved the problem. it was said that he had sold himself to the devil, and that he had purchased the estate with the money his body p. 83 and soul had realised. scandal even went further still, and gave the exact terms which dr. colville had made with the evil one. these were, that the devil was at once to give the doctor his hat full of gold, and that the latter was in return, at a distant but specified day, to deliver himself body and soul to the devil. the appointed place of meeting was a lime-kiln; the devil may have thought that th

t well keep'd; for within a fortnight he went to an alehouse to crave the price of his malt, and sitting there long at drink, as he was going homeward the devil appeared to him, and challenged him for opening to me what had passed betwixt them secretly, and followed him to the house, pulling his cap off his head and his band from about his neck, saying to him, i on hallow-night i shall have thee, soul and body, in despite of the minister and of all that he will do for thee" in his choice of a date his satanic majesty p. 92 showed his respect for popular superstitions. this attack of delirium tremens (though mr. blair would not have so explained it) had a most salutary effect; the constable was in such an abject state of terror lest the devil should carry him off that he begged mr. blair to

rk, historically and geographically, in ireland; the nomenclature of many places indicates that they are his exclusive property, while the antiquarian cannot be sufficiently thankful to him for depositing the rock of cashel where he did. but here we must deal with a later period of his activity. a quaint tale comes to us from co. tipperary of a man bargaining with his majesty for the price of his soul, in which as usual the devil is worsted by p. 133 a simple trick, and gets nothing for his trouble. near shronell in that county are still to be seen the ruins of damerville court, formerly the residence of the damer family, and from which locality they took the title of barons milton of shronell. the first of the family to settle in ireland, joseph damer, had been formerly in the service of

fe to remain in england after the restoration, came over to this country and, taking advantage of the cheapness of land at that time, purchased large estates. it was evidently of this member of the family that the following tale is told. he possessed great wealth, and 'twas darkly hinted that this had come to him from no lawful source, that in fact he had made a bargain with the devil to sell his soul to him for a top-boot full of gold. his satanic majesty greedily accepted the offer, and on the day appointed for the ratification of the bargain arrived with a sufficiency of bullion from the bank of styx--or whatever may be the name of the establishment below! he was ushered into a room, in the middle of which stood the empty top-boot; into p. 134 this he poured the gold, but to his surpris

had served her so basely and falsely she had confessed all "however to make all clear the court appointed five or six physicians to examine her very strictly, whether she were no way craz'd in her intellectuals. divers hours p. 184 did they spend with her, and in all that while no discourse came from her but what was agreeable; particularly when they ask'd her what she thought would become of her soul, she reply'd, you ask me a very solemn question, and i cannot tell what to say to it. she profest herself a roman catholick, and could recite her paternoster in latin very readily, but there was one clause or two always too hard for her, whereof she said, she could not repeat it, if she might have all the world. 1 in the upshot the doctors returned her compos mentis, and sentence of death was

ISIS UNVEILED

the early fathera 248 thdr pcnecuting spirit 249 chapter vi esoteric doctrines op buddhism parodied in christianity dccimons of nicene cooudl, how arrived at 251 murder of hypatia 252 origin of the eab- ymbdoctrine al cosmogony 264 diagrams of hindfl and cbaldaeo-jewish systems 265 ten mythical avatarv of viahnu 274 trinity of man uught by paul 281 sooatea and i^to on soul and spirit 283 ?ftue buddhism, what it is 288 digitizecoy google contents chapter vn early cheistian heresies and secret sooeties naiareani, otohitea, and modem druiei (or 'hunxa-ita] 201 etymology of lao 298 'hennelic brotben egypt 307 ivue meaning ol nirvlna 319 ite jaina aect 321 christuuuandchnbtibiii 323 itie gnoatka and their detracts* 325 buddha, jeaiu, and aptdloniua of tr>iui 341

he bhaoobod'&ti. hm meaning of regesoation eiidained in the salapalka-bt the ncrifice erf mood interpreted 566 danindia by christian misnouaries 573 the kble less autbenticated tb n way other sacted book 577 koowledge of chemiatiy and phyuci displayed by indian jug^en 583 chapteh xii conclusions and illusthations recaihtuiation of (nndamental pn^mwitioiu 587 setndiip of the soul and of the spirit 590 the phawmenon of the so-called ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of

e must thhik indeed that it is absurdity itself. among christians there is nothing but dissenidon. their various churches represent every degree of religious belief, from the omnivorous credulity of blind faith to a condescending and high-toned deference to the deity which thinly masks an evident conviction of their own deific wisdom. all these sects believe more or less in the immortality of the soul. some admit the intercourse between the two worlds as a fact; some entertain the opinion as a sentiment; some positively deny it; and only a few mainfain an attitude of attention and expectancy. impatient of restraint, longing for the return of the dark ages, the romish church frowns at the diabolical manifestations, and indicates what she would do to their champions had she but the power of

aenhu: a bdrrae and englia lericon, i. r 'oulam' 30. joho tiuotmo: sermm 35. 21. cf. toinm swinden: inqutrf into tht n^mmd plant t4 em: london, 1727. 22. bemtation. xvi. 8.9. digitizecoy google augustine's geocentric hell 13 over locates in the middle of the universe" the allegoiy having a double meaning: 1. symbolically, the central, spiritual sun, the su heme deity. arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only in the higher degree of initiation. john ^ves to his word a purely kabalistic significance

the carthaginian st. augustine, who flourished three centuries after christ. according to max muller, this is what is found engraved on the rocks of gimar, dhauli, and kapurdigiri "poradasi, the king beloved of the gods, desires that the ascetics^ all creeds might reside in all places. all these ascetics profess alike the command which people should exercise over themselves, and the purity of the soul. bvi peopu aom deferent opiniont and different indina- turns* and here is what augustine wrote after his baptism "wondrous depth of thy wotda! miose surface, behold! is before us, inviting to little ones; yet are they a wondrous depth, o my god, a wondrous depth! it is awful to look therein; an awfulness of honor, and a trembling of love. the enemies [read pagans] thereof i kale vehement- ly;

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

s factors. we may assume, by the same token, that they have personalities of their own which, in geomancy, are called the governing genii of the planets operating through the element of earth. introduction 9 jung's definition of the collective unconscious, which is involved in these concepts, is so appropriate that i feel compelled to quote it at some length. in his book modern man in search of a soul, he wrote 'it (the unconscious) contains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one generation of men after another, whose mere existence marks a step in the differentiation of the species. if it were permissible to personify the unconscious, we might call it a collective human being combining the characteristics

JASMUHEEN THE FOOD OF GODS

e simply unaware of how to tap into a source of nourishment that will create the physical, emotional, mental and spiritual health and happiness that we all desire. while much has been written and researched on balanced physical nourishment and how to create physical health, very little has been written about nutritional sources that can satiate all of our hungers on both a cellular, and also on a soul level. nor have many simple pragmatic tools been shared that will bring deep fulfillment to our door. while i have written two other books in the divine nutrition series, in this book i would like to present a very simple, easy to understand method of satisfying all our hungers while also introducing a basic system that. if an individual is prepared to get themselves tuned to the right channe

s is the realm of the all that is and of perfection consciousness, for it is the home of the gods where pure nourishment and creative possibilities flow endlessly. the food of gods is a timeless mystery that is delivered throughout our system when our brain wave patterns are resonating from deep within the delta field. as already mentioned, it is a quality form of nourishment that feeds our human soul and also our cells. in spiritual terms this energy from the delta field, in its purest essence, is love. in dimensional biofield terms it is simply a brain wave pattern that can unlock inner doors that when opened, and programmed, have the ability to flood our atoms with a supreme type of nourishment that we call divine nutrition. known as manna and prana and chi and the universal life force

thankful for, for i was witnessing a feast of change, of human emotion and control, and assessment and recognition, and questioning and just dealing with it all. at least i had a ton of tools to work with, tools that i could utilize to tune myself through it all with minimal negative side affects. tools that i would like to share in this book. things like too much melancholy is never good for the soul and fear in particular, of change or of the unknown. puts our energy fields into a classic beta cycle of static that is almost like a burning at the stake, those times of crucifixion by fire that our fanaticism created in the time of less enlightened past, a darker cycle in time. and yet death can bring rebirth when we truly let go and agree to change and to move on. marriages, like lives, ca

he feeling she induced within me as my inner child giggled in excited anticipation. i just knew we d be great friends, and we were. there are times in life that ask us to act with a certain dignity and grace. the dance of dying is one of them. seeing mondi waddle around at the grand old age of ninety plus, with her brown fur tinged with grey, and eyes that tell me she is tired, touching my caring soul. then when i channel my love to her small form i feel her body strengthen and feed and it s an amazing sight to behold. almost vampire-ish yet in a very gentle way. one blast of love seems to give her a new lease of years. at least in rat terms. and how can we deny our loved ones real food? as she nestles into my hand i cup her back gently in both hands so that my fingers can stroke her on he

e didn t mean the brimstone type as hell just wasn t part of his agenda. ok, i promise. what? he asked. to check there are no eyelids fluttering before we send you into the crematorium fire. we laughed again and said in unison: deal. i saw the nurse from the corner of my eyes. perhaps she thought it all a little strange, yet we d been preparing for this time for years. how does a tired and hungry soul leave the human form? in the civilized dying game a lama will meditate and leave at will. for others we simply break the body down over time, as everything breaks down over time unless it is properly nourished with food that can divine nutrition: the madonna frequency& the food of gods with jasmuheen 28 keep it alive and whole. sometimes the allotted time and learning games synchronize like a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

r, rank, money, even wives and numerous or any children, but toys in a certain sense? where sink they in importance to him when the great unknown sets in which awaits every man? he who can work as nature works causing the sunshine, so to speak, to light fire up independently in itself, and to breed and propagate precious things upon the atmosphere in which it bums causing the growing supernatural soul to work amidst the seeds of gold, and to purge the material, devilish mass until the excrement is expelled, and it springs in health into condensating, solid splendour, a produce again to be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desiro

annum, not a father, but a tyrant: and overcame despair by despair; death by death; hell by hell; and satan by satan (ferus in matth. 27: suffered actually all the torments of hell for our redemption, and descended into the heaviest that hell could yield; endured the torments of hell, the second death, abjection from god, and was made a curse; that is, had the bitter anguish of god s wrath in his soul and body, which is the fire that shall never be quenched. faith and doctrine (thomas rogers, london, 1629. jacob behmen produces some of these most stringent and dark shades in his profound mysticism although essentially christian. note. it is a great mistake to suppose that any of the egyptian hieroglyphics tell the stories of their religion. there are various series of hieroglyphics, more o

e-philosophers (philosophi per ignem. the most distinguished of these are theophrastus paracelsus, adam von boden, oswald croll; and, later, valentine weigel, robert flood, or fludd, jacob bohmen, peter poiret &c. under this head we may also refer to the medico-surgical essays of hemmann, published at berlin in 1778; and pfaff s astrology. as a great general principle, the theosophists called the soul a fire, taken from the eternal ocean of light. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts proves that men s feelings a

or them? therefore shall they speak fearfully of it in whispers. philosophers talk of it as anatomists discourse of the constituents (or the parts) of the human body as a piece of mechanism, wondrous though it be. such the wheels of the clock, say they in their ingenious expounding of the whys and the wherefores (and the mechanics and the mathematics) of this mysterious thing, with a supernatural soul in it, called world. such is the chain, such are the balances, such the larger and the smaller mechanical forces; such the time-blood, as it were, that is sent circulating 68 the rosicrucians. through it; such is the striking, with an infinity of bells. it is made for man, this world, and it is greatly like himthat is mean, they would add. and they do think it, if they dare add their thinking

fall, foodless, on the rejecting, barren, and (on the outside) the coldest stone. but in each stone, flinty and chilly as the outside is, is a heart of fire, to strike at which is to bid gush forth the waters, as it were, of very fire, like waters of the rock! truly, out of sparks can be displayed a whole acreage of fireworks. forests can be conceived of flame-palaces of the fire; grandest things soul-things last things all things! wonder no longer, then, if, rejected so long as an idolatry, the ancient persians, and their masters the magi, concluding that they saw all in this supernaturally magnificent element, fell down and worshipped it; making of it the visible representation of the very truest; but yet, in man s speculation, and in his philosophies, nay, in his commonest reason, impos

JESSUP MK THE CASE FOR THE UFO

ot reveal that any piratical operations took place as late as 1872 between the azores and the coast of portugal" a swirling flood of conjectures continued to pour forth as to the fate of captain briggs and his men and women. was j. l. hornibrook any nearer the facts in chamber's journal, september 17, 1904 "suddenly a huge octopus rises from the deep, encircles the helmsman. his yells bring every soul running on deck. one by one they are caught by the waving wriggling arms. then, freighted with its living load, the monster slowly sinks into the deep, leaving no trace of its attack" or do you prefer the story from the washington post, december 19, 1931, quoting a feature published earlier in the london daily express? an r.e. greenbough found a document in a floating bottle which told of the

K AMBER THE BASICS OF MAGICK

objective. 2) what is a 'model? 3) explain the task of the magician. book list eric berne, games people play. fritjof capra, the tao of physics. carlos castaneda, the fire from within. arthur koestler, the roots of coincidence. john c. lilly, simulations of god. alan watts, the book (on the taboo against knowing who you are* magick 3- the four worlds* the ancients described man as mind, body, and soul. psychologists of the twentieth century added the subconscious to that deffinition. this produces a four-fold classification. the universe is also divided into four corresponding parts('worlds, as shown below: world body quality= spiritual world spiritual body (soul or kia) intuition mental world mental body (conscious mind) rational thought astral world astral body (subconscious) emotions ph

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

h, even if straying from the stated contents of sy. glotzer s translation and extended commentary are preceded by a brief introduction to kabbalah and followed by eight appendices covering particular points of doctrine related to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper-sanfrancisco [a division of harpercollins publishing, new yo

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

mystical tradition. 10: gjoseph gikatilla. h 20081 11. gikatilla, joseph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2: ggates of light. h. mopsik, charles. gthe secret of the marriage of david and batsheva h (introduction, text and annotated translation, in (idem) sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particular interest given that he drew from both the abulafian ecstatic school and the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary meditati

mitzwot, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroads publishing company, 1985. mopsik, charles. ggenesis 1:26-27: the image of god, man and wife, and the status of women in the writings of the early kabbalists h and ggenesis 2:24: ethey become one flesh f: several interpretations by medieval jewish mystics, h in idem, sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. gthe concept of kavvanah in the early kabbalah, h in studies in jewish thought: an anthology of german jewish scholarship, edited by alfred jospe (detroit: wayne state university press, 1981. willensky, sara o. heller. gthe efirst created being f in early kabbalah: philosophical and isma fil

ume 2: from the sixteenth-century revival to the present, new york: crossroad publishing company, 1987. haredi students of the kabbalah might sneer at many of the works suggested here. for an overview, they would instead urge rabbi aryeh kaplan fs inner space: introduction to kabbalah, meditation and prophecy (brooklyn: moznaim publishing corporation, 1990) or rabbi yechiel bar-lev fs song of the soul (petach tikva, 1994. both, especially the latter, are serviceable introductions to lurianic kabbalah, which is somewhat thinly handled in our entry on safed kabbalah, though covered well in scholem fs major trends. 20081 29 for further advice on readings in judaism, see back to the sources: reading the classic jewish texts, edited by barry holtz (new york: summit books, 1984. there, one is gu

KETAB E SIYAH

uption. what charge can our father listen to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt be proved and the perversity of his soul laid bare our father in his infinite mercy and love for his most unworthy son might forgive him of his unrepented crimes and in forgiveness be again betrayed by the double falseness of the deceiver. how can we win in this most dire hour and see justice done against the treasoner? michael you are wise and have shown that you have insight into many things. what charge, then, are we to bring tha

d cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails 21 and make me retch in sickly disgust; last of them was child-like auriel who yet maintained the illusion of infancy, seeming as a child of sweet artlessness that none could accuse him of any sin against a brother so wronged as i, and yet beneath the glow of a child's blush was a soul withered to blackness by the venom of its own evil, just as do the fair flowers of the datura overspilling with fatal poison. thus did my brothers stand before me, and beyond them my exalted father in whose eyes i saw some great calamity, though then i knew not its nature. i passed my brothers and came before heaven's sovereign and, going upon my knees before him, humbled myself to that unwor

il to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, 23 any love he might o

ds, promising that which he had no right to bequeath though, in his base arrogance, believing he was lord and had the right to promise what he will, that which is, as all is, yours, o father! well do i remember, though yet i think it a dream and not, as it is, the truth of day, that fatal day when the evil one came to me, promising me a third of heaven and of earth as a paltry price for my humble soul. many other things did he promise me, seeking to win me to his evil cause, speaking such honeyed words as now i report 'michael, my brother, my noble brother, you whom, of all my brethren, i love best, tell me, in all truth, sparing no detail, tell me whether you are content to be as you are. keep not your silence for this is a hidden place, where our father's ear can hear not and you need fe

a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and that run with rivers of molten gold, the bones and blood of mighty gog, the

KNOWLEDGE LECTURE ONE

dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to osiris, and thereby justified, and the son of god; purified by suffering, strengthened by opposition, regenerate through selfsacrifice. such is the subject of the great egyptian ritual. the 17th chapter of the theban recension consists of a very ancient text with several commentaries, also extremely old, and some pray

earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i h

oned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of t

lames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the h

KNOWLEDGE LECTURE THREE

ht, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher y

KNOWLEDGE LECTURE TWO

nally, the moon is called levannah. its angel is gabriel, its intelligence is called malkah be tarshisim ve-ad ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit is called schad barschemoth ha-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cups or chalices, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these attr

L 001

the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet

LAITMAN M BASIC CONCEPTS IN KABBALAH

and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our world

y of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our world and towards other human beings, caused by man s actions. it researches everyone s individual path, from the creation of worlds to the attainment of the ultimate goal. incarnations of the soul: the study of every soul's essence and its incarnations, as well as our actions in this life and their consequences for subsequent lives. the research of incarnations examines how and why a soul descends to a body, and what determines the acceptance of a certain soul within a certain body. incarnations of the soul also deals with the mystery of chance, and researches human history as a result

es for subsequent lives. the research of incarnations examines how and why a soul descends to a body, and what determines the acceptance of a certain soul within a certain body. incarnations of the soul also deals with the mystery of chance, and researches human history as a result of a certain order and cycles of souls. it also follows this path over 6,000 years and studies the connection of the soul with the general governance of the system of worlds and its cycles of life and death. it also states upon what factors our path in this world depends. governance: the study of our world: inanimate, vegetative, and animate levels of nature, their essence, role, and how they are governed by the spiritual world. it studies the upper governance and our perception of nature, time, and space. it re

considered a world of illusions. let me explain what i mean with an allegory: once upon a time there lived a coachman. he had a pair of horses, a house, and a family. suddenly, he had a wave of bad luck: his horses died and so did his wife and children, and his house collapsed. soon enough the coachman died of grief. at the celestial court, it was discussed what could be given to such a tormented soul. finally, it was decided to let him feel as if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so how can we tell illusion from reality? as with all sciences, kabbalah, too, is d

desire for spirituality, the student finds the right way and acquires the sensation of the upper world. this is done by studying authentic sources only, as well as by detaching from any material rituals. 23 c h a p t e r 2 t h e p u r p o s e o f k a b b a l a h kabbalists assert that the purpose of creation is to bring joy and kpleasure to the created beings. the will to enjoy (the vessel or the soul) receives pleasure according to the intensity of its desire. this is why all that was created in all the worlds is merely a changing desire to receive pleasure, and the creator satisfies this desire. this will to receive pleasure is the substance of creation, both spiritual and corporeal, including that which already exists and that which will manifest in the future. matter in its diverse man

LAITMAN M FROM CHAOS TO HARMONY

d all of nature will exist in a corrected form, in harmony and in perfection. in his manuscripts (p. 170, rabbi kook described this state in the following words: the power of creation and global management has been executed in utter perfection however, there is a small part that lacks correction and upon its completion depends the completion of the whole created being. that tiny part is the human soul, in the form of its desire and in the mimicry of its spirituality. this part is given to man to correct, and with it, to complete the whole created being. nature s laws, as presented here, are hidden laws that kabbalists discovered as they studied nature in its totality. they indicate how to resolve all the problems of our existence. they cannot be proven, but they can be explained in a ratio

ed. everything we saw before will seem completely different now. kabbalists describe that state in the words, an inverted world i saw (talmud bavli, pesachim, 50:71. when we build within a new desire to be a healthy part in humanity, to be similar to nature s altruistic force, this will mean the start of a new system of sensation, disconnected from our present system. this system will be called a soul. through the soul, one perceives a whole new world-picture, the picture of the real world, where we are all connected as parts of a single body, filled with eternal pleasure and bliss. thus, let us now refine and complete our definition of life s purpose, which we earlier defined as bonding among people. now, we see that the purpose of life is to consciously and willingly rise from the level

in s screen. however, the system of the spiritual perception of reality does not belong to the level of the corporeal world. hence, as soon as one acquires it, it continues to exist even after the demise of the body. those who have sensed their existence in the spiritual system prior to death find that this sensation remains after the body has died, as well. this is the meaning of living in one s soul. the difference between how we now sense life, and the sensing of life that we can feel, is enormous. to try to describe it, the book of zohar compares it to the difference between the glow of a tiny candle and the radiance of infinite light, or between a grain of sand and a whole world. obtaining the spiritual life is the realization of our potential as people, and this is what we should all

ou didn t have these senses, you couldn t even imagine that such a rich world was there the whole time. this is the world of the blind-at-birth. had you been in their shoes, would you feel that you needed the sense of sight, as well? would you even know that you don t have it? not at all. in a sense, you may say that we don t feel the spiritual world for a similar reason, because we do not have a soul. we are living our lives without even knowing that chapter nine: a reality of wholeness and infinity 141 there is a spiritual dimension that we are not sensing. we don t miss it. our present world is quite sufficient. dayby- day, year-by-year, and generation-by-generation we are born, live, enjoy, suffer, and eventually die. and through it all, we are not aware that a whole new dimension of l

covering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language

LAITMAN M KABBALAH REVEALED

h come from hebrew, some from aramaic, and some from other languages, such as greek. but here s the good news: beginners, and even intermediate students, can do just fine with only a few of these terms. although they signify spiritual states, if you experience them within, you will also discover their correct names. kabbalah talks about desires and how to satisfy them. it has researched the human soul and its growth from its humble beginning as a spiritual seed to its culmination as the tree of life. once you get the gist of it, you ll learn the rest within your own heart. 40 kabbalah revealed s p r i n g boa r d fo r g row t h let s start where we ended the first chapter. we said that things could be great if we would only learn to use our egoism differently xto bond with others so as to

es. it is the same drive that urged kabbalists to discover the secrets of creation thousands of years ago. until we understand it, we will have no peace of mind. t h e q u e s t fo r t h e t h o u g h t o f c r e at i o n even though the creator wants us to receive the pleasure of becoming identical to him, he didn t give us this desire to begin with. all that he gave us xthe creature, the united soul of adam ha rishon xwas a craving for the ultimate pleasure. however, as we can see in the sequence of phases, the creator did not infuse the creature with a desire to be like him; this is something that evolved within it through the phases. in phase three, the creature had already received everything and intended to give back to the creator. the sequence could have ended right then and there

part. finally, the world assiya is the workable part of the spiritual, most intense level of desires, and the lower part of the spiritual level, the creature, is the unworkable part. now you know why, if we correct humanity, everything else will be corrected at the same time. so let s talk about us and what happened to us. a dam h a r i s h o n x t h e c ommo n s o u l adam ha rishon, the common soul (the creature, is the actual root of everything that happens here. it is a structure of desires that emerged once the formation of the spiritual worlds was completed. as we ve said above, the five worlds, adam kadmon, atzilut, beria, yetzira, and assiya complete the development of the upper part of phase four. but the lower part still needs to be developed. in other words, the soul is made of

he workable desires. thus, just like the upper part of phase four, its lower part is divided into still, vegetative, animate, and speaking levels of desire. adam ha rishon evolves by the same degrees as the worlds and the four basic phases. but 72 kabbalah revealed adam s desires are egoistic, self-centered; this is why he couldn t receive light to begin with. as a result, we, the parts of adam s soul, have lost the sensation of wholeness and unity in which we were created. we must understand how the spiritual system works. the creator s desire is to give; this is why he created us and sustains us. as we ve said, a desire to receive is selfcentered by its nature; it absorbs, while a desire to give is necessarily focused outwardly towards the receiver. this is why a desire to receive cannot

y or may not experience in the process. this is called the intention to bestow. it is both the essence of the correction, and what turns us as human beings from egoists to altruists. and finally, once we have acquired this quality, we can connect to the creator, which is what the spiritual worlds are meant to teach us. until we feel connected to the creator, we are considered broken pieces of the soul of adam ha rishon, uncorrected desires. the moment we have the intention to bestow, we become corrected and connected, both to the creator and to the whole of humanity. when all of us are corrected, we will rise again to our root phase, even beyond the world adam kadmon, to the very thought of creation, called ein sof (no end, because our fulfillment will be endless and eternal. i n a n u t s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ding, which prepares you for the next stage of perception (panim, face. it is precisely through this slow meaningful manner of reading that you can develop feelings, or "vessels (kelim. these are necessary for us to receive spiritual sensations. once the vessels are in place, the upper light will be able to enter them. prior to their formation, the light merely exists around you, surrounding your soul, although you cannot perceive it. this text is not written to enhance your knowledge. nor is it meant to be memorized. in fact, we must never test ourselves on the material. it is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they

gans is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls. the most important aspect of our reading is the way we feel about the material while reading it, not afterwards. once we experience these feelings, they become revealed within the heart and mind, and manifest themselves when- how to read the text- 13- ever they are needed in the continuous process of the soul s development. rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. only then will the text be able to help and guide us in our search for personal spiritual ascent. the goal of this text is to help us become interested in the mysteries of life, such as: why were we born into this world? can we enter the spiritual world

y could unite with the creator only while in the depth of their suffering. only then could they grasp oneness with the creator, since his presence was there, as well as the "drop of unification" with him. at the moment of experiencing this insight, the light became evident to them and filled their wounds. precisely because of these wounds of perception and cognizance, and because of the terrible, soul-tormenting contradictions, the creator himself filled these people with such an unbounded, wonderful bliss that nothing more perfect could be imagined. all of this was given to make them feel there was some value to their suffering and agony. it was required in order for them to experience the ultimate perfection. once having achieved this state, every cell in their bodies convinced them that

ina" the light of the creator, his presence, and the divine filling of shechina are all known as "shochen" the time required for the complete filling of all parts of shechina is called the "time of correction" during this time, the created beings implement internal corrections on their respective parts of malchut. each being corrects the part from which it was created; meaning it corrects its own soul. until the moment the creator can fully merge with his created beings by revealing himself entirely to them, or "until the shochen fills the shechina" the condition of the shechina (the root of the souls) is known as "the exile of the shechina from the creator (galut hashechina. in this condition, there is no perfection in the higher worlds even in our world, the perceiving the creator- 27- l

e creator (galut hashechina. in this condition, there is no perfection in the higher worlds even in our world, the perceiving the creator- 27- lowest of all, every being must also fully perceive the creator. but most of the time we are occupied with satisfying our petty personal desires characteristic of this world, as well as blindly following the demands of the body. there is a condition of the soul called "shechina in the dust" when spiritually pure pleasures are considered to be superfluous and absurd. this state is also described as the "suffering of the shechina" all human suffering stems from the fact that we are compelled from above to completely reject all common sense and proceed blindly, placing faith above reason. yet, the more reason and knowledge we possess, and the stronger

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e the process that created the creature was comprised of five parts, the lessening of the upper light occurs through five degrees of concealment, five worlds whose names are adam kadmon, atzilut, beria, yetzira, and assiya. in the process of constructing these worlds, the creature builds a surrounding environment for itself. in the world atzilut, the will to receive is split in two: an inner part soul--and an outer part environment (surroundings, in which the soul operates. this stage still does not pertain to our world. as a result of later events, the soul and its environment will experience a process of shattering, and consequently decline sevpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 36 eral degrees down to the degree of this world. only now begins the formulation o

therefore, we should turn to those who are disturbed by the fate of our world and the future of humanity. we do not expect billions of people to study kabbalah, but if we can use science to present humanity with the picture of reality, it will compel everything to change, as we are all parts of a single structure. as we have said above, the kli (vessel/creature) that the creator created became a soul in the world atzilut. this is the collective, or general soul, called adam ha rishon (the first man. in the beginning, all its parts were bonded in wondrous harmony, and it was filled with the upper light. in that state, the sum of the parts created perfection. later on, the soul experienced a process of shattering and fell to a degree called below the barrier, pa r t i: k a b b a l a h m e e

irst man. in the beginning, all its parts were bonded in wondrous harmony, and it was filled with the upper light. in that state, the sum of the parts created perfection. later on, the soul experienced a process of shattering and fell to a degree called below the barrier, pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 42 where the spiritual sensation ends. the pieces of the single soul continue to exist below the barrier, but feel detached from one another (figure 6. figure 6 to clarify these words we can say that they remain in the same place as they were before, but another sensation is added to them. this is the sensation that they exist within themselves. in spirituality there are no places and the changes are merely in the quality of their perception and their sensatio

day is to force humanity to return to its true, perfect state, called gmar tikkun (the end of correction. t h e n a t u r e o f m a t t e r 45 returning to the natural, perfect state is a process that the creator has predetermined from beginning to end. each phase is dictated from top to bottom. in each of us is a spiritual gene in which all our past, present, and future states are imprinted. the soul must move up the same route and stages from which it had fallen from above. however, the way back depends on the extent to which we recognize that our egoistic state is bad, and our understanding that being closer to the creator is the preferable state to experience. thus, the predetermined stages built in the spiritual gene evolve through the light, namely through the upper force, and lead u

toward the attribute of bestowal. it draws us to the corrected state, which is the attribute of the creator. all our future states exist within each and every one of us, even though we do not sense them. the projection of our altruistic, corrected state on our egoistic state awakens the attribute of bestowal in us. as defined above, our corrected state is called gmar tikkun. at gmar tikkun, every soul is filled with boundless pleasures and a complete equivalence of form with the creator. in our present state, the light that fills our souls at gmar tikkun shines in the form of surrounding light; its power is determined by the intensity of our desire to acquire the attribute of bestowal. the light is the power of bestowal, the power of giving. if a person wants to reach the attribute of best

LAITMAN M THE KABBALAH EXPERIENCE

e to fill it with the light of the creator, meaning to feel the creator. the sensation that the creator fills you up is a new sensation. it is in that sensation that you will find the spiritual worlds. our goal is to be entirely filled up with the creator. however, as of now, our souls are in a state called this world, where the creator is not felt, but is concealed and hidden from them. when the soul perceives contact with the creator for the first time, it rises to its first spiritual degree. it then begins to make itself resemble the creator more and more, and thus feel him more and more t h e k a b b a l a h e x p e r i e n c e 14 intensively. when all the parts are completely corrected, they will rise to a state defined as the end of correction. q: what will happen if humanity refuses

nd the upper degree (the creator) will perform it. t h e e vo l u t i o n o f h u m a n i t y q: why did the kabbalah remain, much like all jewish thought, in the margins of the development of the cultural world, without influencing the advancement of humanity, as did western philosophy? after all, the kabbalah sees as its goal the correction of mankind. a: the purpose of creation is to bring the soul, meaning the whole of mankind, with all of its parts, to a state where its every movement is in harmony with the creator, who is our criterion for perfection. but first, humanity must go through all the opposite situations in order to realize that, indeed, only the creator is complete. culture and science are only vessels given to us to reveal that we and all around us are destined for adhesi

us. this need not be because of the presence of a great teacher, one who is highly regarded by others, and not because he is eloquent and knowledgeable. one must choose a place where things are spoken that one wishes to know in one s heart. my advice to you is, search in your heart; be honest with yourself. agree to nothing, not even the smallest thing, if you do not think it s right, because the soul must find the place where it will be corrected. and when the soul begins to develop from a point into a complete vessel of ten sefirot, then you will feel the kabbalists. you will know them, you will be with them, and you will receive the answers to all your questions. t h e p e r f e c t i o n o f c r e at i o n q: what is perfection and how can it be attained? a: perfection is something tha

nd the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in this way the soul of the first man was created. thus was contact between the worlds and the souls formed, based on those nine sefirot. q: does creation belong solely to the creator? can man have any effect on it? a: man has free choice. he comes to a situation where he can freely do anything he wants, but still choose the way of the creator. this happens when, during man s evolution, he completely agrees with

erstand that, just as two hairs cannot grow from the same root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends from the world of atzilut. by the same path, the soul rises from our world to atzi

LAITMAN M THE PATH OF KABBALAH

egree. the will to receive is essentially the desire of us creatures to enjoy, corresponding to the abundance and pleasure that come from the creator. we feel that will to receive and the creator wants us to enjoy it. if we feel an abstract will to receive, it is not a creature, it is nature, god. if one works according to nature s guidance, one is like a beast that hasn t even a spark of a godly soul. only if our will to receive is clothed with an intention that monitors its use and corrects it, can we regard ourselves as creatures enlivened intentionally by the creator, and not just another rock, animal or bird. but that depends on us. our desires to drink, eat, sleep, marry, and have children are natural and come from the creator. we can t escape or altogether change them. however, we c

nal shape of egoism. that state is called our world. one begins one s advancement within the impure system and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the light of correction clothes the body (the will to receive. the soul, or light, passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bet h e pa t h o f k a b b a l a h 16 stowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his will

receive from the creator only if he is certain that he will please the creator by receiving from him. however, in order to do that we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between receiving for self-gratification and receiving to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal until the will to receive is filled with light. the situations we go through over the 6,000 degrees move us at any given moment toward the end of correction. at the end of correction, we will attain eternal and perfect pleasure and unity with the creator. without att

rience pleasures of the still degree, but not of the vegetative, animate, and speaking degrees. an impure system is necessary to increase the will to receive, so that afterwards, using the aim to bestow, it will be filled with light exactly according to its intensity. pa r t o n e: t h e b e g i n n i n g 17 c h a p t e r 1. 3 t h e e vo l u t i o n o f t h e s o u l a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest with all the zest, eagerness, and willingness to change that we can summon a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality, the point in the heart. this point is the embryonic soul that demands

e want to understand and realize our true essence, and that is to embark on a spiritual quest with all the zest, eagerness, and willingness to change that we can summon a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality, the point in the heart. this point is the embryonic soul that demands our return to our spiritual roots. the soul is drawn to the creator and takes us along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on to an unknown destination, even though it is still not a real soul. when we begin to work on our spiritual side, the point gradually expands and grows. however, it remains dark because we feel a greater and greater desire f

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hese unseen things are to us. whatever we do, we should think always of the unseen consequences of our action. some of us know how useful that knowledge has been to us in our church services; and it is just the same in freemasonry. though this vast inner world is unseen by most of us, it is not therefore invisible. as i wrote in the science of the sacraments: there are within man faculties of the soul which, if developed, will enable him to perceive this inner world, so that it will become possible for him to explore and to study it precisely as man has explored and studied that part of the world which is within the reach of all. these faculties are the heritage of the whole human race; they will unfold within every one of us as our evolution progresses; but men who are willing to devote t

on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two guards armed with knives; the outer was called the watcher, the inner was known as the herald(*ibid, p. 47) the candidate was divested of most of his clothing, and entered with a c c t c and h c w c he was led to the door of the temple

he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre of the lodge, and there aske

addressed to him it was said: 49. the gods adore thee, they greet thee, o thou the one dark truth, the heart of silence, the hidden mystery, the inner god seated within the shrine, thou producer of beings, thou the one self. we adore the souls that are emanated from thee, that share thy being, that are thyself. o thou that art hidden, yet everywhere mani-fest, we worship thee in greeting each god-soul that cometh forth from thee and liveth in us. 50. the ggods h were not considered to be equal with god, but rather to have attained union with him at various levels, and therefore to be channels of his infinite power to mankind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to

the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

him to climb down safely. they then entered a narrow and winding gallery at the entrance of which was this inscription: the mortal who shall travel over this road without hesitating or looking behind shall be purified by fire, by water, and by air, and if he can surmount the fear of death he shall emerge from the bosom of the earth; he shall revisit the light and claim the right of preparing his soul for the reception of the mysteries of the great goddess isis. 120. the conductor now left the aspirant, warning him that many dangers surrounded and awaited him, and exhorting him to continue unshaken. heavy doors closed behind him, rendering his return impossible. presently he entered a spacious hall filled with flames through which he had to rush with the greatest speed. even when he had pa

n the egyptian ritual, which was much more complete and impressive than the traditional history preserved in modern masonry, the candidate had to pass through a symbolical representation of the suffering, death and rising again of osiris, which included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurrection of osiris was well known to all the people of egypt, both initiates and profane, and there were great public ceremonies, corresponding to those of our good friday and easter day in catholic countries, when these mystic events were c

their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of voice it was delivered over to the monster amemit, the devourer, and was swallowed up again in the cycle of generation, to be reborn on earth in another body. although these symbols and legends were known in the outer world, their true inner meaning was explained only to

ll further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and american workings; but the words were different, being much more positive in character. the f p o f were identical with those we use now

e most arresting feature is the marble cross in the centre of the altar. the cross with equal arms, or greek cross, as well as the latin cross and the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions were also at the base of the cretan mysteries. 255. on either side of the cross on the altar ledge the figures wear aprons, which were clearly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending both in front and at the back, and differ

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

y rourke, to find a famous singer named johnny favorite who mysteriously disappeared the anticult movement 7 before making good on a bargain he made with cyphre. the narrative unfolds in the gloomier districts of 1950s harlem and louisiana marshes in the quest for favorite. the detective finally discovers that he is johnny favorite, who had previously failed to honor his contract when he sold his soul to the devil. angel of death the notion of an angel or demon who extracts the soul from the body at death seems to have developed from earlier notions of divinities of death. such figures are widespread in world culture. in hinduism, for example, yama is the god of the dead. in the earliest vedic texts, yama ruled an afterlife realm not unlike the norse valhalla in which the deceased enjoyed

the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained, can be achieved only by the separation from mortal life. the third part of the summa deals with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable and they are brought to et

ause a divination of this kind is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,william rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.masterpieces ofworld philosophy. new york: harpercollins, 1990. maritan, jacques. the sin of the angel. an essay on a re-int

to become an ugly monster. bedazzled stanley donen s 1967 comedy built around a faust theme was written and performed by comedians peter cook and dudley moore. stumbling and bumbling stanley (moore) wants to attract the attention of his coworker, a beautiful waitress who is unattainable. he wastes most of the seven wishes that are given to him by the devil (played by cook) in exchange for moore s soul following his suicide attempt. harold ramis was the cowriter-coproducer of the 2000 remake.as in the first film, the short-order cook elliott (brandon fraser) is willing to sell his soul to the devil for the attention of the beautiful waitress, margaret (frances o conner. harold ramis cleverly rewrites the devil as a beautiful woman (elizabeth hurley) who searches for a simple soul to grant s

indignation and pity for the human state. he was also deeply influenced by study of the philosophers as well as of mystical writers such as paracelsus, jakob boehme, and emanuel swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of evil; europe; the book of los; the book of ahania; the song of los. his two later and longer poems are milton and jerusalem. in milton the whole problem of an evil

LIBER HAD

hend hadit as an unextended point clothed with light ineffable. and let him beware lest he be dazzled by that light "this is the first practice of intelligence("ccxx. ii" 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable "this is the second practice of intelligence("ccxx. i" 2. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word("cxx. i" 2 "every man and every woman is a star" let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the ma

of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspiran

knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed "this is the seventh practice of intelligence("ccxx. ii" 23. 14. let

rceful, as if this excitement were suddenly released "this is the first and last indication of the sign of the beginning of this result("ccxx. ii" 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none "this is the first indication of the nature of the result("ccxx. ii" 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king's ought, be excess "this is the third practice of ethics("ccxx. ii" 70, 71. 22. to the aspir

LIBER 141

o the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage throu

LIBER 777

r worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial d

wbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres

the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc

in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table of correspondences (continued)24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana s

LIBER ALEPH

nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must proceed naturally and without overstress, as all true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if

of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine

anger. thus thou must instantly seek out the cause of that subconscious conflict, and destroy thine enemy utterly by bringing thy conscious vigour as an ally to that true will. if then there be a traitor in the consciousness, how much the more is it necessary for thee to arise and extirpate him before he wholly infect thee with the divided purpose which is the first breach in that fortress of the soul whose fall should bring it to the shapeless ruin whose name is choronzon! k liber aleph vel cxi 14 n de somniis. e: clavicula (of dreams. v: the key) he dream delightful is then a pageant of the fulfilment of the true will, and the nightmare a symbolic battle between it and its assailants in thyself. but there can be only one true will, even as there can be only one proper motion in any body

a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusion or terror in any such practice an error fearful indeed, bringing about obsession, which is a temporary or even it may be a permanent division of the personality, or insanity, and therefore a defeat most fatal and pernicious, a surrender of the soul to choronzon. c liber aleph vel cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the

f light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposite, so must thou cleanse thyself by a full and perfect satisfaction of that bodily will in the way of chastity and holiness which has been revealed unto thee in thy initiation. this inner

LIBER ARARITA

pents set upon a staff. 2 liber dcccxiii vel ararita 9. thou hast appeared to me as an huntress among thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years. 10. but i was deceived by none of these. all these i cast aside, crying: begone! so that all these faded from my vision. 11. also i welded together the flaming star and the sixfold star in the forge of my soul, and behold! a new star 418 that is above all these. 12. yet even so was i not deceived; for the crown hath twelve rays. 13. and these twelve rays are one. 3 ii r 0. now then i saw things averse and evil; and they were not, even as thou art not. 1. i saw the twin heads that even battle against one another, so that all their thought is a confusion. i saw thee in these. 2. i saw the darkeners o

LIBER ASTARTE

ail, saviour of the world; io pan, io pan] 3 [arabic .he is god and there is no other god than he] svb figvra clxxv 9 art, and pertaineth not altogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse, in this especial practice. 26. concerning silence. now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were dumb in the presence of its god. mark that this is not a cessation, but a transmutation of the barren seed of prayer into the green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue openly t

not a cessation, but a transmutation of the barren seed of prayer into the green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue openly thy method. 27. concerning dryness. another state wherein at times the soul may fall is this dark night. and this is indeed purifying in such depths that the soul cannot fathom it. it is less like pain than like death. but it is the necessary death that comes before the rising of a body glorified. this state must be endured with fortitude; and no means of alleviating it may be employed. it may be broken up by the breaking up of the whole method, and a return to the w

they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the absence of the deity invoked. yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to this method, and right. but concerning voluntary privations and tortures, without use save as against the devotee, they are generally not natural to healthy natures, and wrong. for they are selfish. to scourge one fs self serves not one fs master; yet to deny one fs self bread that one fs child may have cake is

LIBER B VEL MAGI

the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet

LIBER CCCXXXV ADONIS

equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the so

o hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight.s haze of gauze.her body is like a dove and a snake, and life, and death, and love! the boy. even as the twilight so is she, half seen, half subtly apprehended, ethereally and bodily. the soul incarnate, the body transcended! the girl. aching, aching passionately, insufferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like

t maiden. here is the wealth of all amber and musk, secreted by stealth in the domes of the dusk! 2nd maiden. here the caress of a cheek.let it stir the first liens of liesse not to me.but to her! 3rd maiden. here the quintessence of dream and delight, evoking the presence of savour to sight! 4th maiden. list to the trill and the ripple and roll of a tune that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a

it must end thy kiss! astarte. and death be all if it confirm life.s bliss! adonis 7 esarhaddon. and death come soon if death fill life.s endeavour! astarte. and if it spill life.s vintage, death come never! esarhaddon. the sun sets. bathe me in the rain of gold! astarte. these pearls that decked it shimmering star-cold fall, and my hair falls, wreathes an aureole. even as thy love encompasses my soul! esarhaddon. i am blinded; i am bruised; i am stung. each thread hisses. astarte. there fs life there for a thousand dead! esarhaddon. and death there for a million! astarte. even so. life, death, new life, a web spun soft and slow by love, the spider, in these palaces that taketh hold. esarhaddon. take hold. astarte. keen joyaunces mix with the multitudinous murmurings, and all the kisses sh

.my sole miracle of men, the count adonis [esarhaddon staggers and falls on the couch. psyche. you know of him? esarhaddon. no. i cannot tell what struck me so. i never heard the name. psyche. indeed, your eyes are liker his than wedded dragon-flies! your brows are his, your mouth is his. yet all fs awry! esarhaddon. may be it is! psyche. oh, pardon. mine is but a mad girl.s glance adonis is this soul fs inheritance. all else is madness. esarhaddon. mad! mad! mad! mad! mad! why say you this? who are you? sad? glad? bad? bad! bad! speak, speak! bleak peak of mystery? weak cheek of modesty? psyche. oh, pardon me! i did not mean to move you thus. esarhaddon. i am stirred too easily. you used a shameful word! psyche. accept my sorrow. i am all alone in this black night. my heart is stone, my l

LIBER CCXLII AHA

octrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those

rdian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are t

confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering

abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb. so

arness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb. so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marysas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said .god is in all. marysas. in sooth. olympas. why dread the godhood? marysas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are fal

LIBER CLXV A MASTER OF THE TEMPLE

after careful thought the motto unus in omnibus and has been riding very comfortably ever since. from this time onward, according to the rules of the order, he began keeping a written record of his work, and this makes our task easier; but since he himself became more serious from that moment, we must to a certain extent follow his example and treat what is recorded as the attempt of a struggling soul to obtain light for himself and others. whatever his mistakes, however poor his results, or laughable his failures, there is this much to be said for him, that he never turned back. section ii december 24, 1909, to may 14, 1910 frater v.i.o. started off bravely enough. as soon as he had read the first number of the equinox, and before he got into touch with any member of the a\a\ he made an a

ody, and causing it to whirl and dance in order to find expression somehow) april 9th. started to read about 8:30 this morning. sometime during morning lost idea of ego to realize all as self (left notes for a couple of hours) i find terrible difficulty in expressing the slightest idea of that which occurred during this state, yet it would seem of importance to do the best i can. that there is no soul struck me as a horrible blank. that i do not, and never have existed as i comes as a wonderful realization while the consciousness of the unreality of the i lasts. with the loss of the ego comes the consciousness that the whole universe of things and people is but a part of the state then arrived at. that if this little body dies, existence still remains in all the other part of the universe

0 in wet weather, is certainly a record [i ve been one of 5 big men in a tent 7 6 6 in a hurricane blizzard on a glacier. but you win. o.m] aug. 8. note. i begin to feel the fuller life again. these few pages of edward carpenter have acted like a draught of living water and revived me a great deal. i feel a secret joy to-night. the unaccountable inner joy which transforms everything and frees the soul from its shackles. all seems so good to-night, this simple life, the tent by the sea, the night air, the happy tired feeling after the day s work, the presence of my two dear ones, the equinox 162 and all the dear ones of which i am a part, the presence of adonai within and without. it is good to have lived for this [this is dreadful! you must not mistake feeling good for a mystic state. o.m]

less they are willed. if you want to go to your office, and find yourself at the town hall instead, it s no excuse that the town hall has fine columns! you should drop all meditations on love. what s the matter with hate, anyway? from beyond the abyss, they look as like each other as two new pennies. you really mean reflection on love: jones night thoughts: idle thoughts of an idle fellow. it s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its con

LIBER CORDIS CINCTI SERPENTE

d about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the

them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, a

g. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces

hath revealed himself as a mighty serpent, and my heart is the blood of his body. 27. i am like a love-sick courtesan of corinth. i have toyed with kings and captains, and made them my slaves. to-day i am the slave of the little asp of death; and who shall loosen our love? 28. weary, weary! saith the scribe, who shall lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lip

shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the soul in that resounding abyss. 52. i have a little son like a wanton goat; my daughter is like an unfledged eaglet; they shall get them fins, that they may swim. 53. that they may swim, o my beloved, swim far in the warm honey of thy being, o blessed one, o boy of beatitude! 54. this heart of mine is girt about with the serpent that devoureth his own coils. 55. when shall there be an end, o my dar

LIBER CXCVII STORY OF SIR PALAMEDES

temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing the pr

s, there masterless the whirling sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one into

eat gathers on his brow. sir palamedes, the saracen knight 15 to save the world.three days away! his life in knighthood.s life is furled, and knighthood.s life in his.to-day. his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. when, with the bitterness of death cutting his soul, his fingers clench the piteous passage of her breath. the dews of horror rise and drench sir palamede the saracen. then, rising from the hideous meal, he plunges to the land of men with nerves renewed and limbs of steel. who is the naked man that rides yon tameless stallion on the plain, his face like hell.s? what fury guides the maniac beast without a rein? who is the naked man that spurs a

ot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat .o amorous! o militant! o lord of this arboreal seat. thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged the monster from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble

wels home.he stops! faugh! but a black-mouthed money-chest! he turns.the friendly folk are gone, gone with his sumpter-mules and train beyond the infinite horizon of all he hopes to see again! liber cxcvii 56 his brain befooled, his pocket picked. how the beast cachinnated then, far from that doleful derelict sir palamede the saracen! 57 xxiv .one thing at least (quoth palamede .beyond dispute my soul can see: this questing beast that mocks my need dwelleth in deep obscurity. so delveth he a darksome hole within the bowels of etna dense, closing the harbour of his soul to all the pirate-ships of sense. and now the questing of the beast rolls in his very self, and high leaps his whole heart in fiery feast on the expected ecstasy. but echoing from the central roar reverberates many a mournfu

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

the mystic by asking him if he is quite sure samadhi is good for his poor health; ftis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous! fs together, for all its? form. and the name of that question is nibbana. take this matter of the soul. when mr. judas mccabbage1 asks the man in the street why he believes in a soul, the man stammers out that he has always heard so; naturally mccabbage has no difficulty in proving to him by biological methods that he has no soul; and with a sunny smile each passes on his way. but mccabbage is wasted on the philosopher whose belief in a soul rests on introspection; we must have heavier metal;

LIBER CXX

impure one, abomination of asar! tahuti hath cut off thine head and i have slain thee and hurled thee utterly asunder. get thee back from the neshuet boat, as with a fair wind ra saileth over his heaven (circle "o thou scepter of joy! let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are

bout me (he sets the candidate on his throne "i am your lord, o ye gods, come ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effaced from thy body, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical retirement of g. h. frater o m a a publica

LIBER DCCCLX JOHN ST

i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my .sana (or sacred posture, having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stret

r your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragment 170 .having put on the completely armed-vigour of resounding light, with triple strength fortifying the soul and the mind, he must put into the mind the various symbols, and not walk dispersedly on the empyraan path, but with concentration] 3.52- 4.14 4.15- 4.30 john st. john 13 5.10. i should explain first that i write this record for other eyes than mine, since i am now sufficiently sure of myself to attain something or other; but i cannot foretell exactly what form the attainment may take. just s

the thought to concentrate itself there [the vi.uddhi-cakra: the .nerve centre. in hindu mystic physiology, opposite the larynx..ed] also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one fs kno

m.dhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; p

garden of lilies; and ye shall be one for evermore. so mote it be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there i

LIBER DCCCXI ENERGIZED ENTHUSIASM

istently bestial interpretation of all things human and divine, we may consider first the triune nature of these ancient methods of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the latter quality associates it with the dance, and that part of dancing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities will suggest themselves to the student. 8 liber dcccxi by the use of the three methods in one the whole being of man may thus be stimulated. the music will create a general harmony of the brain, leading it in its own paths; the wine affords a general stimulus of its animal nature; and the sex-excitement elevates the moral nature of the man by i

ess adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when one is old; when one is young one is on springs until the hour falls; but the love of god, which is the only true love, diminishes not with age; it grows deeper and intenser with every satisfaction. it

he deadly fact that social consideration varies with the power of purchasing champagne would cease to be a fact. our pluto-heiro-politicocracy would fall in a day. but i am only too well aware that such a picture is not likely to be painted. we can then only work patiently and in secret. we must select suitable material and train it in utmost reverence to these three master-methods, or aiding the soul in its genial orgasm. x this reverent attitude is of an importance which i cannot overrate. normal people find normal relief from any general or special excitement in the sexual act. commander marston, r.n, whose experiments in the effect of the tom-tom on the married englishwoman are classical and conclusive, has admirably described how the vague unrest which she at first shows gradually ass

t, they take their stand at dawn, when, catching sight of the rising sun, they raise their hands to heaven, praying for sunlight and truth and keenness of spiritual vision. after this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields. gso far then about the therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the father and creator of the universe by their virtue, which procures them his love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account

LIBER DCLXXI VEL PYRAMIDOS

te flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in south. see isis. sorrow that eateth up the soul! dam of the gods! the blue sky.s queen. this is thy name. i come, control, and pass! i know thee, lady of

y glance. come now, come now vel pyramidos 11 touch and inform this burning brow. asar un-nefer! in the shrine make thou me wholly thine remove hoodwink. i am asar, worthy alone to sit upon the double throne. attack is mine, and mine defence: and these are one. let us go hence! for i am master of my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speec

LIBER HAD

d hadit as an unextended point clothed with a light ineffable. and let him beware lest he be dazzled by that light. this is the first practice of intelligence (ccxx. ii. 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable. this is the second practice of intelligence (ccxx. ii. 3. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word (ccxx. i. 2 .every man and every woman is a star. let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the m

of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspira

knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed) this is the seventh practice of intelligence (ccxx. ii. 23. 14. let

rceful, as if this excitement were suddenly released. this is the first and last indication of the sign of the beginning of this result (ccxx. ii. 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none. this is the first indication of the nature of the result (ccxx. ii. 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king.s ought, be excess. this is the third practice of ethics (ccxx. ii. 70, 71. 22. to the aspir

LIBER HHH

breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) iii s s s .thou art a beautiful thing, whiter than a woman in the column of this vibration .i shoot up vertically like an arrow, and become that above .but it is death, and the flame of the pyre .ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light .when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x..liber lapidis lazuli. i. 36-40. 0. be seated in thine .sana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of the brain is the yoni; the spinal cord

LIBER LIBERI VEL LAPIDIS LAZULI

he: 6. art thou not pan? 7. i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, from the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16. give me thy kisses, o lord god! 17. the lightning came and licked up the little flock of sheep. 18. there is a tongue and a flame; i see that trident walking

elids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i love thee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman in the column of this vibration. 37. i shoot up vertically like an arrow, and become that above. 38. but i

ee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman in the column of this vibration. 37. i shoot up vertically like an arrow, and become that above. 38. but it is death, and the flame of the pyre. 39. ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light. 40. when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x. 41. what shalt thou be, my god, when i have ceased to love thee? 42. a worm, a nothing, a niddering knave! 43. but oh! i love thee. 44. i have thrown a million flowers from the basket of the beyond at

it thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of mine incense. 39. burn thou strange herbs, o god! 40. brew me a magic liquor, boys, with your glances. 41. the very soul is drunken. 42. thou art drunken, o my god, upon my kisses. 43. the universe reels; thou hast looked upon it. 44. twice, and all is done. 45. come, o my god, and let us embrace! 46. lazily, hungrily, ardently, patiently; so will i work. 47. there shall be an end. svb figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i lo

speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offer the five jewels of the cow upon her altar! 38. again the inhuman voice! 39. i rear my titan bulk into the teeth of the gale, and i smite and prevail, and swing me out over the sea. 40. there is a strange pale god, a god of pain and deadly wickedness. 41. my own soul bites into itself, like a scorpion ringed with fire. 42. that pallid god with face averted, that god of subtlety and laughter, that young doric god, him will i serve. 43. for the end thereof is tormet unspeakable. 44. better the loneliness of the great grey sea! svb figvra vii 13 45. but ill befall the folk of the grey land, my god! 46. let me smother them with my roses! 47. o thou delicious

LIBER LIBRAE

nding forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is best with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, therefore, o initiate, for the greater thy trial the greater thy triumph. when men shall revil

weth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 2 liber libra 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too

iverse. 19. be thou therefore 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. 20. so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wou

nother knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06

LIBER LVII

nothing more than a personal demon run amuck. it isn ft a gdisease h or a gtragedy. h it is a personal failing that can be corrected through the direct application of will. chemical dependency (addiction) to any substance listed below is considered a disqualifying factor to an aspirant seeking the 3rd degree. the iot desires individuals who are proactive and in control of their own wictthe animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32. t 32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he wa

ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we sha

licity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (620) by the method of athbash* and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. 34 [for many examples of this pernicious practice, see the canon. t.s] 35 [concealed yods on the other hand are another matter entirely. t.s] 36 [lat .a coward created the soul of the earth] 37 [heb, possibly intended for .the son, the spirit, the father, the grave: ihvh [is] the law] 38 [grk .jesus christ, son of god, saviour] 39 [grk, approx .the favour of isis [is] the treasure of the sons of wisdom* i can see nothing in this at all. taking a dozen clear identities, e.g. aima= bn, athbash disintergrates the whole show. there are useful ones, e.g. qma= illegible 2

as progressive degeneration .which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal man

f matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai .to thee be the power unto the ages, o my lord. 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a .dead. number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges of t

LIBER LXVII THE SWORD OF SONG

in question, whichever it may be, sufficiently indicate (as a rule) by the very method of their apology. the alternative is to take the religion symbolically, esoterically; but to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysteriou

ast stanza of .apparent failure. and from his final pronouncement of the pope on guido, represented in browning.s masterpiece as a judas without the decency to hang himself .so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who

and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful. or worse, that i trench with undue levity on the bounds of the holy and the awful. i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung

merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of chapel1* and church, temple and hall and meeting-room, venus. bower and osiris. tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was.anyhow, what.s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland. found, blind, deaf, huge, or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and. shall i say god? be patient, your reverence,9 i warrant you.ll journey a wiser man e

o make sense of it? mine of so many pounds.pouch even pence of it ?17 try something easier,18 where the bard seems to me seeking that light, which i find comes in dreams to me. even as he takes to feasts to enlarge upon, so will i do too to launch my old barge upon analyse, get hints from newton19 or faraday,20 use every weapon.love, scorn, reason, parody! just where he worships? ah me! shall his soul, far in some glory, take hurt from a mole grubbing i. th. ground? shall his spirit not see, lightning to lightning, the spirit in me? parody? shall not his spirit forgive me, who shall love him as long as i live? love.s at its height in pure love? nay, but after when the song.s light dissolves gently in laughter! then and then only the lovers may know nothing can part them for ever. and so, m

LIBER O

ents. lxi [omitted] angels of the elements. lxiii. 62 the four worlds. lxx. 59 attribution of pentagram. lxxv. 70 the five elements (tatwas. lxxvii. 73 the planets and their numbers. lxxviii. 79 intelligences of the planets. lxxix. 77 spirits of the planets. lxxx [omitted] olympic planetary spirits. lxxxi. 74 metals. lxxxiii. 72 the attributions of the hexagram. xcvii, xcviii. 82, 84 parts of the soul and english translation thereof. xcix [omitted] archangels of assiah. c, ci [omitted] angels of assiah and english translation thereof. cxvii. 85 the soul (hindu. cxviii. 86 the chakkras or centres of prana (hinduism. cxxxvii. 90 signs of the zodiac. cxxxviii. 91 planets ruling signs. cxxxix. 92 planets exalted in signs. clxxv. 4, 41 hebrew letters. clxxvi. 6, 43 numerical value of hebrew let

LIBER OS ABYSMI VEL DAATH

servant of the order: that i will understand all things: that i will love all things: that i will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theo

eds of doubt and reason which he hath uprooted, they grow imperceptibly and easily like a flower. 23. and with the reappearance of the holy guardian angel he may be granted the highest attainments, and be truly fitted for the full experience of the destruction of the universe. and by the universe we mean not that petty universe which the mind of man can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confron

LIBER SAMEKH

hail, i a o! h* sacred to ahathoor. the idea is that of the female conceived as invulnerable, reposeful, of enormous swallowing capacity, etc. the word that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath, thus symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of gdeath h; gn is the nasal sound of generation and knowledge. liber samekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits

ubject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me. ieou gindwelling sun of myself! h pur g thou fire! thou sixfold star initiator, compassed about with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of my soul, breaths of mine angel! h ioou g lust of my soul, lust of mine angel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat!

g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate maid! begetter of being! light of life, love and liberty! soul of all souls! word of all words! come forth, most hidden light! h ede g devour thou me! h edu g thou dost devour me! h angelos ton theon g thou angel of the gods! h10 anlala g arise thou in me, free-flowing, thou who are naught, who art naught, and utter thy word! h lai g i also am naught! i will thee! i behold thee! my nothingness! h gaia g leap up, thou earth! h* in hebrew, adni, 65. the gn

entialized from its parents to constitute a higher order of being than their, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations with other incarnated beings, and to observe theirs with each other. section aa line 1 the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the

city of modes or states of being, whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition, which are not things in themselves, but the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, and adapt to our use without ever knowing the whole truth about them. the adept sums up all these items by claiming authority over every form of expression possible to existence, whether it be a gspell h (idea) or a gscourge h (act) of ggod, h that is, of himself. the adept must accept every gspirit, h every gspel

LIBER STELLAE RUBEAE

e, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body and soul that shall never be parted in sunder that i dwell within thee coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth w

LIBER THISHARB

ves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him g

3. that i will understand all things: 4. that i will love all things: 5. that i will perform all things and endure all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb fig

LIBER TRIGRAMMATON

figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air

LIBER V VEL REGULI

and fire. i .and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of ptah) the final gesture. this is identical with the first gesture* 8 liber v vel reguli (here followeth an impression of the ideas implied in this paan.)7 i also am a star in space, unique and self-existent, an individual essence incorruptible; i also am one soul; i am identical with all and none. i am in all and all in me; i am, apart from all and lord of all, and one with all. i am a god, i very god of very god; i go upon my way to work my will; i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplici

he whole, perish and pass into perfection; and i am that i am, the being wherein being is lost in nothing, nor deigns to be but by its will to unfold its nature, its need to express its perfection in all possibilities, each phase a partial phantasm, and yet inevitable and absolute. i am omniscient, for naught exists for me unless i know it. i am omnipotent, for naught occurs save by necessity, my soul.s expression through my will to be, to do, to suffer the symbols of itself. i am omnipresent, for naught exists where i am not, who fashioned space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy. i am the all, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoug

LIBER XCV THE WAKE WORLD

i am a very sleepy girl, and dream ever so much about the other children; and that is a pity, because there is only one thing i love, and that is my fairy prince. so this is the poem i did to worship the ring, part is in words, part is in pictures. you must pick out what the pictures mean, and then it all makes poetry. the invocation of the ring adonai! thou inmost d, self-glittering image of my soul strong lover to thy bride.s desire, call me and claim me and control! i pray thee keep the holy tryst within this ring of amethyst. for on mine eyes the golden! hath dawned; my vigil slew the night. i saw the image of the one; i came from darkness into l.v.x. i pray thee keep the holy tryst within this ring of amethyst. i.n.r.i..me crucified, me slain, interred, arisen, inspire t.a.r.o. me gl

LIBER XLI THIEN TAO

things. there shall be masters of the synagogue, but they shall never seek to dominate. they shall most carefully abstain from inducing any man to seek the tao by any other way than that of equilibrium. they shall develop individual genius without considering whether in their opinion its fruition will tend to the good or evil of their country or of the world; for who are they to interfere with a soul whose balance has been crowned by the most holy tao? gthe masters shall be great men among men; but among great men they shall be friends. gsince equilibrium will have become perfect, a greater than napoleon shall arise, and the peaceful shall rejoice thereat; a greater than darwin, and the minister in his pulpit give open thanks to god. gthe instructed infidel shall no longer sneer at the ch

as well as the bad; and the instructed devotee will no longer detest the blasphemer, because he will have laughed with ingersoll and saladin. ggive the lion the heart of the lamb, and the lamb the force of the lion; and they will lie down in peace together. h kwaw ceased, and the heavy and regular breathing of juju assured him that his words had not been wasted; at last that restless and hurried soul had found supreme repose. kwaw tapped the gong. gi have achieved my task, h said he to the obsequious major-domo, gi pray leave to retire from the presence. h gi beg your excellency to follow me, h replied the gorgeous functionary, ghis lordship has commanded me to see that your holiness is supplied with everything that you desire. h then the sage laughed aloud. 12 liber xli iv( gthings to be

LIBER XXXIII AN ACCOUNT OF AA

wledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery

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

agan temple at uppsala, with idols of the pagan gods and gruesome sacri- introduction 7 rune stones depicting thor fs hammer like this one in sweden are fairly easy to find. compare this to the rune stone on page 10; both are from the late viking age (statens historika museum, stockholm) fices. but eleventh-century rune stones from that very same part of sweden are openly christian: ggod rest his soul, h many of them ask, in runes surrounding an incised cross. most historians accept that sweden was fully christian by the beginning of the twelfth century at the latest. the conversion in iceland followed a fascinating course. missionaries were active in the latter decades of the tenth century, but so were their pagan opponents. olaf tryggvason, whose role in the conversion was championed by

LOGOMACHY OF ZOS

hen synchronized, may be used abstractly to incarnate another wish. there is honesty of purpose in virility. we are ever ultimate and all ultimates ultimately sublimate in auto-ego. i ask, what is conceivable when we cannot conceive even what we are conceiving? the mocking ape, the smiling god, both beckon and will endow. thrice did i slip backwards into strange forms of myself, and thrice did my soul save me. much is realized that seldom can be expressed and when it might be told.dissolves. mind, body, ego and all things are formulated from desire; to desire forever c within the alphabet lies all the arbitrary abracadabra of our knowledge. the dominant difference between each of us, and between all of us and% arbitrary. outstanding ability shows affective psychic union. art alone having t

ee. when certain pleasures are constant we naturally strive for their( 1=h. 87 jk 2..1 p 6, z..1( 5- spatial. i know nothing better. so why should i disavow or transfer to l4 y% s h..1 2 f( m i am loving god via a fat arse. all true appreciation of the abstract is through other things. better this, than acquiesce by faith in non-inferentials. actuality, like belief, is asserted by feeling. so the soul loveth all who loveth him through those things he maketh: he who appreciates my work c g( r$ 5n 5! o e..q..1 2 z"4 .5n( 2 p$ 5( 6( 5&%d !5. there is this qualification. there is very little good portraiture, there is no quaquaversum of truth, only quasiness. poetry is accomplished hyperbole. anomalies of language are numerous but some used here to further a more logical form and show the purp

possibility. the great sterilities: the numen and the human. ever present. are stercoraceous images of greed under other names. g( x, 6. x 3( w( 1"4[ x 2( z. w..1' 7 xk w=h s..q..1 p j s( p..1 eternity: the outwardness of ego is the recessive and remaining part of ourselves. through mind is our all-reachingness, and through the copula; our technique of articulating desire is limited, bad or mad. soul and mind are indifferent to our language but respond to affectiveness when conveying pure sentiment. where ego goeth, there only is the sensation and perception of reality. g. e w=h. g% v u]%d. 3"d. workings of equity from our own past karma. we make words ambiguous by adding our meaning; qualifications become endless and few understand themselves or each other. whatever you assert of the god

lse i' 2' 9=h z. 6 "d v..1 p ]7 the more i get into things the more i am beyond them, so, the more within, the more without c i am everywhere present, yet unknown to myself except in ego. i am a configuration of all the multitudinous compositions, and knowing not myself fully how can i know much of other selves and the gods? but the o- n>b 2 9"d- e. z..q 2# v( is a function of the all-remembering soul: so believe from your necessities, which alone obtain response and recompense. whether of good or evil. nightmare: how dreadful is this place; is it some religious hereafter? xk 2- g' 7e. 5. v o( b- 5! faecia( 2 o. h..1. 5* 2 f' 5..q which sprang order by separateness and every inequality, with the supreme attainment of individuality and ego. wisdom is the realisation of the mysterious incomp

sucked the poison of most things and survived. the beliefs we make are the best for us, whatever their truth. any belief is sanctified by the believing, and justified by results. the best in me may be the worst in you, or vice versa. if death is our reformation it is also a long term of forgetfulness; when reborn we seldom know who we were before. inspiration is our only fortuitous gift from the soul. the sexually devitalized have necessity only with death. when i feel nature, i feel that truth is immanent. in the vastnesses, the vistas, where my soul dwells. there is nothing ashamed, meretricious or facetious. facing this majesty i feel ashamed of my false shame and..1# v i&%d..1 e m"d e' h7 go wherever you have seminal affinities: so sayeth satyros. the soul has no language, level and v

LUCIFERIAN SORCERY

nly conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birthright does make the king

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

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

ch seeks to develop the witches sabbat/luciferian path based around the various aspects of magickal systems which have proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by

ch all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force of thoth, whose lamp illuminates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformatio

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ral 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 side s views is often the only basis for thinking that one s own position is correct (quoted from the npr web site) this, hirschfield says, is t

c.e. it is traditionally associated with nepalese prince sakyamuni gautama siddharta, the historical buddha, who was himself preceded by many other buddhas, at least in the major mahayana (the greater vehicle) religious tradition. like hindus, buddhists believe in the concepts of samsara (cyclical rebirth, reincarnation, moksha (spiritual release or salvation, karma (the accumulated effect on the soul of morally important deeds, and the one. however, they reject the hindu pantheon, and buddhism is in fact a religion without a defined deity or deities. as with hinduism, change and transformation of the universe are familiar concepts in buddhism. buddhism is probably best known in the west for advocating an end to human suffering through several cycles of reincarnation and ultimate enlighten

and it as a myth, not a literal account of their origin. it may actually be based on historical fact two clans, one worshipping a bear totem and the other having a tiger totem, may have fought in ancient times, with the bear clan winning. we saw that a literal interpretation of the bible and the quran must preclude any kind of evolutionary continuum between all life-forms: humans have a god-given soul whereas animals, plants and others do not. this belief is not held in buddhism (or hinduism, which, through the doctrine of reincarnation, posits that a mind (or soul) can occupy many types of physical bodies. further, for buddhism, in contrast to christianity, there is no idea of a supreme divine force influencing events in the world or impinging upon the lives and destinies of humans. on th

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ee" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "elements."44 kabbalah has the same division as review of "tree mechanics" will indicate.45 they are the "elemental" or physical world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "supercelestial" world of the

progress through the masonic degrees; and it is, in fact, the ascent up jacob's ladder one of the "principal rounds" for each degree. this should be no surprise. as we have seen, the notion of a "mystical ascent" was part and parcel of the hermetic/kabbalistic tradition. we should note that this journey is an ascent in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels

oughout this writing: this is a ladder (it has become a staircase) between two opposite verticals. i believe this to be a symbolic reference to the tree of life. just to finish off this general correspondence, note that there are four levels in the picture: the ground floor, in contact with the physical world; the first floor to which the staircase leads, representing the psyche, the world of the soul; a gallery at the top of the picture, pale blue in color representing the spirit; and the sun, representing divinity. outside, near the river, there is an ear of corn growing. it tells us that the processes we are about to consider are processes of natural maturation. the staircase is guarded at the bottom by the junior warden, and it should come as no surprise that the candidate in the secon

comes clear, and its place at tiferet is very appropriate. understanding astronomy, by which the framers of the liberal arts and sciences must certainly have meant astrology, has the connotation of being able to see and understand the divine plan. it is suitably placed in the triad of the spirit. on the central column can be found two new jewels: the level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah

defines the relationship between the other two, is placed at tiferet which has the function of holding the balance (maintaining the proper relationship) with respect to the two side sefirot. a perfect ashlar is a building stone which has been worked to its proper shape and is ready to be placed in the building. in figure 14 the perfect ashlar is shown to the right of the tree at the level of the soul, and according to the lectures such a stone is to be found within the middle chamber. for the figure 14. the tree of life with masonic symbols of the second degree. experienced craftsman to try, and adjust, his jewels on" this is a lovely image from the operative craft. the squares, levels, and plumbs used by the early operative masons were often made of wood; and when used on stones they gra

MAGIC AND SPELLS

l discharged this powerful variant of the contingency spell automatically transfers you and everything you carry or touch (except for other creatures or objects that weigh more than 50 pounds) to a locale you name. when casting elminster's evasion, you must specify the locale and detail up to six specific conditions that trigger the spell. when any of these situations occurs, your body, mind, and soul are whisked away to the location. the location can be any place you have visited, even on another plane. also when casting the spell, you cast teleport without error and one or two other spells that are to take effect when you arrive at your destination. the 10-minute casting time is the minimum total for all castings. if the companion spells have combined casting times longer than 10 minutes

the evasion must be ones that affect your person (feather fall, levitate, fly, telepor, and so on) and be of a spell level no higher than one-third of your caster level (maximum 6th level. the conditions you specify to bring the spell into effect must be clear, although they can be general (see the contingency spell, page 187 of the player's handbook. the spell pulls together your mind, body, and soul if they have been separated. for example, if your soul is trapped in a magicjar when the evasion is triggered, your soul returns to your body (this breaks the magic jar- spell) if your body or soul has been magically trapped (for example with a binding, imprisonment, or trap the soul spell, you must succeed at a caster level check (dc 11+ the caster level of the person who cast the trapping s

magic jar- spell) if your body or soul has been magically trapped (for example with a binding, imprisonment, or trap the soul spell, you must succeed at a caster level check (dc 11+ the caster level of the person who cast the trapping spell. if you succeed, the trapping spell is broken and the evasion works. if you fail, the evasion fails. if you're dead when you arrive at your destination, your soul immediately departs just as though you died at your destination. material components: those of the companion spells, plus quicksilver; an eyelash of an ogre mage, ki-rin, or similar spell-using creature; and some of your own blood, freshly drawn. drawing the blood deals 1d4 points of temporary constitution damage. focus: a statuette of you carved from ivory and decorated with gems (worth at l

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

redactor. this text is in the public domain because it was not renewed at the us copyright office in a timely fashion. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. note: all page numbers in the original were given as roman numerals; these have been converted to arabic numerals in this etext. p. 3 this book is dedicated to the rational soul of the world next: preface p. 5 preface numerous volumes have been written as commentaries upon the secret systems of philosophy existing in the ancient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. the present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance

of dr. john henry nash, the foremost designer of printing on the american continent, the book appears in a unique and appropriate form, embodying the finest elements of the printer's craft. an increase in the number of plates and also a finer quality of workmanship than was first contemplated have been made possible by mr. c. e. benson, of the los angeles engraving company, who entered heart and soul into the production of this volume. the pre-publication sale of this book has been without known precedent in book history. the subscription list for the first edition of 550 copies was entirely closed a year before the manuscript was placed in the printer's hands. the second, or king solomon, edition, consisting of 550 copies, and the third, or theosophical, edition, consisting of 200 copies

oreal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he declared the ebb and flow of the sea to be caused by the sun. after pythagoras of samos, its founder, the italic or pythagorean school numbers among its most distinguished representatives empedocles, epicharmus, archytas, alcm on, hippasus, philolaus, and eudoxus. pythagoras (580-500? b.c) conceived mathematics to be the m

s of substance. the great democritus to a certain degree enlarged upon the atomic theory of leucippus. democritus declared the principles of all things to be twofold: atoms and vacuum. both, he asserted, are infinite- atoms in number, vacuum in magnitude. thus all bodies must be composed of atoms or vacuum. atoms possessed two properties, form and size, both characterized by infinite variety. the soul democritus also conceived to be atomic in structure and subject to dissolution with the body. the mind he believed to be composed of spiritual atoms. aristotle intimates that democritus obtained his atomic theory from the pythagorean doctrine of the monad. among the eleatics are also included protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundamental

protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundamentally a skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said o

MASTERING WITCHCRAFT

restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts once forbidden. our lady habondia and her horned consort hold court once more. should you wish to tread the dark path of witchcraft, the way is open to you now. whether you believe the christian bugaboos and fear to lose your soul in return for the powers or, like us, consider the gamble well spent, is up to you. should you decide the former, then read no further. the aim of this book is solely to teach you the first steps to becoming a witch or warlock. but remember, the choice was yours. we take no responsibility for the results you may achieve, good or bad. witchcraft is witchcraft. the seeds of success or destructi

zed religion, be it christianity, judaism, or buddhism. organized religion, let me emphasize. of course, there are many other ironclad systems of thought without occult bases which have been imposed upon the public mind from time to time, such as communism, fascism, or capitalism, but these at least function under the pretence of ministering to the bodies of mankind rather than to the good of the soul, whatever that might be. the domain of witchcraft is the realm of the unseen and the point at which it impinges upon man's psyche, and as it is in this very same area that the various churches have sought to dabble their fingers, it is with these institutions that we witches take issue in principle. ironically, you will find that all the innovators and founders of said religions were revoluti

within me, by the earth which i touch, i conjure you. and by the names of the spirits who are princes residing in you; by the ineffable name on, which hath created all; by thee, o resplendent angel gabriel, together with the princes of mercury and earth, michael and melchidael! i conjure you again by all the divine names of god, that you send down to obsess, torment, and harass the body, spirit, soul, and five senses of the nature of [name of victim] that they come to [name of supplicant] at [such and such a time] and do accomplish his [her] will, having no friendship for anyone in the world especially for [name of supplicant. so long as he [she] shall be indifferent to [supplicant] so shall he [she] be obsessed, so suffer, so be tormented. go then promptly; go gabriel, michael, melchidae

constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you should time the operation to coincide with some date which was in some way auspicious to him the day of death, birthday, wedding anniversary, or whatever. some time which you feel that the soul of the deceased, in whatever state of consciousness it may have passed into, may still dimly be aware of; a time when the ties of earth may yet exert some slight influence on it, however weak. prior to summoning, you should arrange a commemorative shrine facing east on the west side of the room in which you plan to do your magical working. this should be composed of a photograph or portrait o

ndoubtedly be slung at you by less friendly practitioners. supernaturally induced bad luck, whether occasioned by the casual glance of someone's evil eye or a more potently organized attack, is always the result of an unconscious blind spot in the victim's deep mind, either created by or played upon by the attacker. the mischief this works is technically known in the craft as binding the victim's soul or deep mind, thus rendering him considerably more accident-prone than he generally is. this is so unless, of course, the magical shaft is one specifically directed at achieving a specified result, such as gnawing stomach pains or instant loss of hair, in which case the attack is definitely something more than a mere casual overlooking, and should not be treated as such. magical "overlooking"

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

e to dispose according to my will, and to obtain from them very considerable services. firstly. it is necessary for thee to understand that god, having made all things, in order that they may be submitted unto him, hath wished to bring his works to perfection, by making one which participates of the divine and of the terrestrial, that is to say, man; whose body is gross and terrestrial, while his soul is spiritual and celestial, unto whom he hath made subject the whole earth and its inhabitants, and hath given unto him means by which he may render the angels familiar, as i call those celestial creatures who are destined: some to regulate the motion of the stars, others to inhabit the elements, others to aid and direct men, and others again to sing continually the book one page 7 praises of

ion having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer: prayer. o lord all powerful, eternal god and father of all creatures, shed upon me the divine influence of thy mercy, for i am thy creature. i beseech thee to defend me from mine enemies, and to confirm in me true and steadfast faith. o lord, i commit my body and my soul unto thee, seeing i put my trust in none beside thee; it is on thee alone that i rely; o lord my god aid me; o lord hear me in the day and hour wherein i shall invoke thee. i pray thee by thy mercy not to put me in oblivion, nor to remove me from thee. o lord be thou my succor, thou who art the god of my salvation. o lord make me a new heart according unto thy loving kindness. these, o lord

know and understand that in the aforesaid pentacles he shall find those ineffable and most holy names which were written by the finger of god in the tablets of moses and which i, solomon, have received through the ministry of an angel by divine revelation. these then have i collected together, arranged, consecrated, and kept, for the benefit of the human race, and the preservation of body and of soul. the pentacles should then be made in the days and hours of mercury, when the moon is in an a rial or terrestrial sign; she should also be in her increase, and in equal number of days with the sun. it is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense

all all nations of the earth be blessed, which seed thou hast multiplied as the stars of heaven; thou who hast appeared unto thy servant moses in flame in the midst of the burning bush, and hast made him walk with dry feet through the red sea; thou who gavest the law to him upon mount sinai; thou who hast granted unto solomon thy servant these pentacles by thy great mercy, for the preservation of soul and of body; we most humbly implore and supplicate thy holy majesty, that these pentacles may be consecrated by thy power, and prepared in such manner that they may obtain virtue and strength against all spirits, through thee, o most holy adonai, whose kingdom, empire, and principality, remaineth and endureth without end. these words being said, thou shalt perfume the pentacles with the same

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts. and i most humbly entreat the possessor of this, by the ineffable name of god in four letters, yod, he, vau, he, and by the name adonai, and by all the other most high and holy names of god, that he values this work as dearly as his own soul, and that he makes no foolish or ignorant man a partaker therein. book two page 83 chapter i at what hour after the preparation of all things necessary, we should bring the exercise of the art to perfection the days and hours have already been treated of, in general, in the first book. it is now necessary to notice in particular at what hour accomplishment and perfection should be given to th

ed, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying: o lord adonai, who hast formed me thine unworthy servant in thine image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place. o most powerful and ineffable god, who madest thy people pass dryshod through the red sea when they came up out of the land of egypt, grant unto me grace that i may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence. after this tho

erate, cleansed, and purified, so that the spirits may neither harm thee nor abide in thee. amen. then perfume the child with odours as above. when the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end. but for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. by the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and d

bserved. when the master of the art shall wish to perform his operations, having previously arranged all things which it is necessary to observe and practise; from the first day of the experiment, it is absolutely necessary to ordain and to prescribe care and observation, to abstain from all things unlawful, and from every kind of impiety, impurity, wickedness, or immodesty, as well of body as of soul; as, for example, eating and drinking superabundantly, and all sorts of vain words, buffooneries, slanders, calumnies, and other useless discourse; but instead to do good deeds, speak honestly, keep a strict decency in all things, never lose sight of modesty in walking, in conversation, in eating and drinking, and in all things; the which should he principally done and observed for nine days

on the way thither the following prayer in a low and distinct voice: the prayer. zazaii, zamaii, puidamon most powerful, sedon most strong. el, yod he vau he, iah, agla, assist me an unworthy sinner who have had the boldness to pronounce these holy names which no man should name and invoke save in very great danger. therefor have i recourse unto these most holy names, being in great peril both of soul and of body. pardon me if i have sinned in any manner, for i trust in thy protection alone, especially on this journey. let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation. furthermore, let the master appoint his disciples to carry th

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

rly made, serveth against all attacks by night, and against every kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fift

MEANING OF MASONRY

ginning to recognize that freemasonry may well be the vehicle for this achievement. we have here a sincere effort by a learned and earnest brother to point to the source of masonic light in elegant, and at times profound, language. they who look with him may enjoy the same felicity. the great value of this book is that it was written by one who sets an example for all masters of lodges. his was a soul filled with the wonder of wisdom, strength, and beauty. in these pages, he whispers the password to those of us who still clamour at the gate, enabling us to enter that inner chamber where we can join the true initiates and share experiences now veiled from all but a handful of brethren. allan boudreau, ph.d. curator and librarian grand lodge of free and accepted july, 1980 masons of the stat

orld, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty

orld, personal friend and good fellow though he be according to usual social standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidate must indeed needs be, as the word candidus implies, a" white man" white within as symbolically he is white-vestured without, so that no inward stain or soilure may obstruct the dawn within his soul of that light which he professes to be the predominant wish of his heart on asking for admission; whilst, if really desirous of learning the secrets and mysteries of his o wn being, he must be prepared to divest himself of all past preconceptions and thought-habits and, with childlike meekness and docility, surrender his mind to the reception of some perhaps novel and unexpected truths which

ely a figure of speech for saying, first, that they have been taught in circumstances of the greatest seclusion and secrecy, and secondly, that they have been taught in both advanced and simple forms according to the understanding of their disciples. it is, of course, common knowledge that great secret systems of the mysteries (referred to in our lectures as" noble orders of architecture" i.e, of soul-building) existed in the east, in chaldea, assyria, egypt, greece, italy, amongst the hebrews, amongst mahommedans and amongst christians; even among uncivilized african races they are to be found. all the great teachers of humanity, socrates, plato, pythagoras, moses, aristotle, virgil, the author of the homeric poems, and the great greek tragedians, along with st. john, st. paul and innumer

earch of" the genuine secrets" the ultim ate realities, of life; and that as the spirit of man must return t o god who gave it, so he is now returning from this temporary world of" substituted secrets" to that" east" from which he originally came. as the admission of every candidate into a lodge presupposes his prior existence in the world without the lodge, so our doctrine presupposes that every soul born into this world has lived in, and has come hither from, an anterior state of life. it has lived elsewhere before it entered this world: it will live elsewhere when it passes hence, human life being but a parenthesis in the midst of eternity. but upon entering this world, the soul must needs assume material form; in other words it takes upon itself a physical body to enable it to enter in

MICHAEL FORD A RITE OF THE WEREWOLF

e without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic i

ten featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker23 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls

of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with pt

shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azot rthe book of cain by akhtya seker arimanius michael w. ford february-march 2003 succubus publishing phosphorus inner publishing this inspired text was created under meditative and inspired circumstances by its author, michael w. ford. the text is not in any way meant to

MICHAEL FORD BOOK OF CAIN

ting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men

ried blood, serpents and signs of my becoming as i understood it. this was my comfort in this desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose a

ll take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds th

man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dr

g this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdo

MICHAEL FORD WITCHMOON

may be invoked with runes or sigils, for which the details are given later in this book. werewolves and such creatures have existed as long as vampires. in france there were "meneurs de loup which were said to lead wolves by playing a bone pipe which would echo the music of the dead. the wolf charmer was by no means a friend of humanity, causing werewolves and servitors to devour any unfortunate soul who walk near them in the night. in the year 1502 in france there was a peasant named pierre burgot who was tending to the sheep in his herd. from the woods rode three men each dressed in black and deathly pale. the leader of the men, who called himself moyset, told pierre that his men would watch over his herd and give unto him a great fortune if he would obey his wishes. pierre agreed and i

ny "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer desired of the devil neither riches nor promotion nor any other outward pleasure. being of a most cruel and bloody mind, he requested that he might work malice on men, women and children in the shape of some beast. thus he might live without dread or danger of life and be unknown as th

nscious 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 workings! keep in mind that sathan/satan is but the mind, and is a great well of inspiration and knowledge to those that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front

nting down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the b

symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being elevated above matter (lucifer) and the flame being tied to matter shines above it (satan. the manifestation of the holy guardian angel (the true will, the hidden genius and the spirit of light) is also the result of invocation and desire made flesh. the two human aspects of the witches sabbat goat (baphomet) are represented in the female (the moon- witchcraft and sorcery: strength in m

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ngire (the land of promise, of mag mell (the plainof happiness, tir fa tonn (land beneath the sea, of tir nam beo (the land of theliving, and of tir nan og (the land of the y oung, or of everlasting youth. as h. g.wells succinctly put it: there is magic in names and the mightiest among these words of magic is atlantisit is as ifthis vision of a lost culture touched the most hidden thoughts of our soul.visitation of beings from outside our solar system is not as farfetched as it might seemand is a possibility greeted by many top scientists, including albert einstein. carlsagan personally estimated that this planet has been visited at least 5,000 times. in thebook, mankind, child of the stars, the authors quote dr. harrison h. brown of thecalifornia institute of technology who they say: esti

of the character of jesus? we are told that he is the embodiment of love,compassion, and forgiveness. but we read of him turning over tables, talking aboutbringing a sword rather than peace, and stating in luke: but those mine enemies whichwould not that i reign over them, bring hither and slay before me. and regarding the mission, destiny, and message of christ, why would god send hisson, a pure soul, into the so-called vale of death to rise again from that state back to thegodhead that he already once enjoyed? was this necessary for the simple transmissionwhat goes on in the bible?70atlantis, alien visitation, and genetic manipulation of a spiritual message? what would be the purpose of such an exercise? what does itsay about the omnipotence of the god of the testaments?if paradise could

ich show how ineffableis the beauty of the supreme (plotinus)i feel an indescribable ecstasy and delirium in melting, as it were, into the system of beings,in identifying myself with the whole of nature (jean jacques rousseau)everything on earth is in a continual flux- nothing stays constant or fixed. our attachmentsto external things pass and change as things do. but there is one state where the soul finds asolid enough seat to rest and gather in all its being, with no need to recall the past or topress on to the future; a state where time is nothing, where the present lasts forever, with nomark of duration or trace of succession; a state where there is no feeling of deprivation orenjoyment, pleasure or pain, desire or fearonly that of our simple existence, which fills oursoul entirely. w

ou by black sabbath) kill for gain or shoot to maimbut we don't need a reasonthe golden goose is on the looseand never out of seasonsome blackened pride still burns insidethis shell of bloody treasonhere's my gun for a barrel of funfor the love of living death.the killer's breed or the demon's seedthe glamour, the fortune, the paingo to war again, blood is freedom's stainbut don't you pray for my soul anymore.two minutes to midnightthe hands that threaten doom.two minutes to midnightto kill the unborn in the womb.the blind men shout- let the creatures outwe'll show the unbelieversthe napalm screams of human flamesof a prime time belsen feast..as the reasons for the carnagecut their meat and lick the gravywe oil the jaws of the war machineand feed it with our babies.the body bags and little

ggested areas of research explanations for what columbus saw, his experience has contributed to the legend of the bermudatriangle, the huge three-sided segment of the atlantic ocean bordered by bermuda, puerto rico,and fort lauderdale, florida. 11.1500s in spain (33rd parallel, renegade jesuits and franciscans took the name alumbrados(enlightened. they believed in direct contact between the human soul and the holy spirit, whichprompted the inquisition to issue three edicts against the group.12. 1756 charleston, south carolina, the original site of scottish rite masonry in the united states, isonly 15 miles south of the 33rd parallel. 13.1826 masons murdered masonic whistle blower captain william morgan. captain morgan was anamerican freemason who wrote a book revealing masonic secrets, ill

MICHAEL W FORD THE VAMPIRE GATE

back to you are the only god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spi

ernment. luciferians enjoy life we want more of it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiation, i will seek to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my w

k to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorc

hers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch a

om from experience, always test yourself in this way long trips, extensive exercise to your capacity, college or specific areas of learning in short, challenge yourself. building the mind builds the immortal spirit. 3. qi or life energy is around all of us. drain 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 ts

MICHAEL WYNN THE SOUL TRAVELERS

ice which defines the how the luciferian sex magick path is a sucessful method of initiation which only strengthens and awakens consciousness. vampiric (spiritual) sex magick and ancient buddhism/bon po, including workings and descriptions of kali and her various mythological guises. adamu features numerous discipline-building excercises which will set the focus for serious initiatory practionthe soul travelers: by michael wynn@ hollywoodinsiders.net chapter 1- the great name game--pg 3 the collective hallucination [1.1--pg 3 the story of the serpent [1.2--pg 5 story of the flood [1.3--pg 6 paradise lost, the tower of babel, and the savior [1.4--pg 9 the great name game [1.5--pg 12 hidden history [1.6--pg 16 the stargates [1.7--pg 18 chapter 2- universe.com--pg 19 quantum confusion [2.1--p

written here is a story i don't relish telling. you will find yourself disagreeing. often "prove it" you'll say, demanding that i use quotes from well-known sources to support my claims and deductions. i m afraid i cannot indulge you at every turn. what good are regurgitated thoughts? what good is there in yet another book filled with the same old interpretations? just chewed--michael wynn's "the soul travelers" 2 meat! if these well-known and "accredited" sources are so useful to you, if they serve you so well, why are you still unenlightened? why do you still seek to learn more? if you need this extremely limited set of sources for "proof, depart and return to them, and be prepared to reinterpret them in a radically different way, otherwise your progress has surely ceased. even with the

tion [1.1] humanity has hundreds of stories regarding the creation of the universe, the history of the planet, and the birth of mankind. some of these stories are oral traditions, and are handed down to subsequent generations in the form of songs and folklore. other civilizations managed to record these tales in writing, forming the many religions and mythologies that we know--michael wynn's "the soul travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superstitious people. truly, the stories of myth are easy to dismiss. modern man has, for the most part, accepted the assertions of psychologists regarding these ancient tales. t

re half human and half angel, would be called the nephilim. these nephilim, often referred to as giants, had super-human strength and abilities, and were known as men of renown. this early civilization, which included fallen angels, nephilim, and humans became increasingly wicked. after our wickedness reached a boiling point, god could no longer restrain his angry hand, so he--michael wynn's "the soul travelers" 4 alerts a righteous man named noah that he is soon to destroy the world in a flood, and that noah s family should begin straight-away building a large boat, so that he and his family may survive the earth s coming inundation. what s more, noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim

nd they are not unique. story of the serpent [1.2] humanity s relationship with the serpent is indeed a strange one. the nature of the reptile is alien to our own, so humans have a natural aversion to reptiles. humans are characterized by both the cold blooded way of the reptile, and compassionate sympathies that violate our sense of self-preservation and seem to stem from a mystical place in the soul. and if a human were forced to choose between the death of a reptile, and the death of a mammal, he or she would most probably consign that serpent to death rather than the likes of a bunny rabbit. so it s quite curious that humans have, for so many thousands of years, revered the serpent and frequently associated it with the gods. there s hardly a single point on the globe, or in history, wh

MICHAEL W FORD NOX UMBRA

an skull is considered as a symbol of baphomet, worshipped by the knight's templar. the skull is also a powerful fetish which may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic alphabet of the self in shadow. the magister of the rite recites "behold, the vampyre queen awakens before me, she whose skull holds the mystery of the grave. from your soul comes many serpents, those who breed the forms of dragons, your secret name is given to those of the corpse embrace, the blackened soil announces your children's birth. behold, the skull cap is filled with the elixir of life (lilith takes in hand the skull cap) let me drink of this ecstasy, the lifeblood from those who walk the night. let my knowledge be revealed to those who seek my knowledg

till live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death energy

ing and absorbing their knowledge and impulses, we become closer to her. in raphael patai's "the hebrew goddess" lilith is described as wearing jewelry and having red flaming hair. she is dressed in scarlet and wearing thirty-nine ornaments. she seduces man and fornicates with him; finally arising presenting the demonic and beastlike essence, robed in garments of flaming fire, kills and takes his soul to gehenna. lilith is the tester of the path, she who would confront the weakest aspects of the human soul. those who would not be as set and babalon would then be devoured and tossed into the hell of the natural order. suggested reading: barbara koltuv, ph.d "the book of lilith, nicolas-hays, inc. 1986 raphael patai- gates to the old city, new york, avon 1980 the temple itself should be ador

MOODY RAYMOND A LIFE AFTER LIFE

here no doubt will be many who read this and find in it a great relief, for they will discover that they are not alone in having had such an experience. to them-especially if, like most, they have concealed their story from all but a few trusted persons-i can only say this: it is my hope that this volume may encourage you to speak a little more freely, so that a most intriguing facet of the human soul may be more clearly elucidated= 1- the phenomenon of death what is it like to die? that is a question which humanity has been asking itself ever since there have been humans. over ,he past few years, i have had the opportunity to raise this question before a sizable number of audiences. these groups have ranged from classes in psychology, philosophy, and sociology through church organizations

to give us any real comfort or hope in facing death. there is another view, however, which disavows notion that death is annihilation of consciousness. according to this other, perhaps more ancient tradition, some aspect of the human being survives even after the physical body ceases to function and is ultimately destroyed. this persistent aspect has been called by many names, among them psyche, soul, mind, spirit, self, being, and consciousness. 3y whatever name it is called, the notion that one passes into another realm of existence upon physical death is among the most venerable of human beliefs. there is a graveyard in turkey which was used by neanderthal men approximately 100,000 years ago. there, fossilized imprints have enabled archaeologists to discover that these ancient men buri

deed, graves from very early sites all over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death, both of ancient derivation, yet both widely held even today. some say that death is annihilation of consciousness; others say with equal confidence at death is the passage of the soul or mind into another dimension of reality. in what follows i do not wish in any way to dismiss either answer. i simply wish to give a report on a search which i have personally undertaken. during the past few years i have encountered large number of persons who were involved in what i shall call "near-death experiences" i have met these persons in many ways. at first it was by coincidence. in

said was "if you do love me, go back and complete what you began in your life" and all during this time, i felt as though i were surrounded by an overwhelming love and compassion (3) i knew i was dying and that there was nothing i could do about it, because no one could hear me. i was out of my body, there's no doubt about it, because i could see my own body there on the operating room table. my soul was out! all this made me feel very bad at first, but then, this really bright light came. it did seem that it was a little dim at first, but then it was this huge beam. it was just a tremendous amount of light, nothing like a big bright flashlight, it was just too much light. and it gave off heat to me; i felt a warm sensation. it was a bright yellowish white-more white. it was tremendously

things. interestingly enough, in only one of the cases i have studied did a physician reveal any familiarity at all with near-death experiences or express any sympathy with them. after her out-of-body experience, one girl told me, my family and i asked the doctor about what had happened to me, and he said that this happened a lot when a person is in severe pain or has severe injuries, that their soul will leave their body. considering the skepticism and lack of understanding that greet the attempt of a person to discuss his near-death experience, it is not surprising that almost everyone in this situation comes to feel that he is unique, that no one else has ever undergone what he has. for example, one man told me "i have been somewhere nobody else has ever been" it has often happened tha

MORALS AND DOGMA

lows. the blind force of the people is a force that must be economized, and also managed, as the blind force of steam, lifting the ponderous iron arms and turning the large wheels, is made to bore and rifle the cannon and to weave the most delicate lace. it must be regulated by intellect. intellect is to the people and the people's force, what the slender needle of the compass is to the ship--its soul, always counselling the huge mass of wood and iron, and always pointing to the north. to attack the citadels built up on all sides against the human race by superstitions, despotisms, and prejudices, the force must have a brain and a law. then its deeds of daring produce permanent results, and there is real progress. then there are sublime conquests. thought is a force, and philosophy should

onstitution and law of the state; and of the state itself the three visible faces represent the three departments--the executive, which executes the laws; the legislative, which makes the laws; the judiciary, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknow

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

, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to return to its source in the infinite, the human soul, the ancients held, had to ascend, as it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent through the spheres of the sev

ace, and belongs only to geometry, earth-measurement, that trigonometry which deals only with planes, and with the earth, which the ancients supposed to be a plane. the compass describes circles, and deals with spherical trigonometry, the science of the spheres and heavens. the former, therefore, is an emblem of what concerns the earth and the body; the latter of what concerns the heavens and the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earth

MOTTA MARCELO THE COMMENTARIES OF AL

honsu, whose stele is the link with antiquity of this revelation. the unveiling is the proclamation of the truth previously explained, that the body of nuit occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ, as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relation between destructible combinations. thus, quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. although this

come forth" from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuit. but, above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? the above paragraph will sound a little naive to most readers born after the forties. you must not forget that the commentaries were written in the twenties. at that time, if a pair of lovers were merely to embrace and kiss at a street corner, this would be cause for scandal. nor should you think that crowley is necessaril

ind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying: natura abhorrent a vacuum. for she is the image of the soul of nature, the great mother, the great whore. it is to be well-noted that the great women of history have exercised unbounded freedom in love, sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's account, catherine ii of russia, queen elizabeth of england (he means, of course, the great elizabeth the

ord 'therefore' is easy to understand. we are to enjoy life thoroughly in an absolutely normal way, exactly as all the free and great have always done. the only point to remember is that one is a 'member of the body of god, a star in the body of nuit. this being sure, we are urged to the fullest expansion of our several natures, with special attention to those pleasures which not only express the soul, but aid it to reach the higher developments of that expression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he has

knowing well how abject he is, the kindly manhood of the advice is, to him, the bitterest insult he can imagine, and he calls on the mob to stone the blasphemer. he is therefore particularly anxious to keep intact the bogey he so dreads; the demonstration that love is a general passion, pure in itself, and the redeemer of all them that put their trust in him, is to tear open the raw ulcer of his soul. we of thelema are not the slaves of love "love under will" is the law. we refuse to regard love as shameful and degrading, as a peril to body and soul. we refuse to accept it as the surrender of the divine to the animal; to us it is the means by which the animal may be made the winged sphinx which shall bear man aloft to the house of the gods. we are then particularly careful to deny that th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let loose the water-courses from above, and drowned every [24]individual of this evil race, except deucalion and pyrrha. the theory of hesiod,[8] the oldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love for the beings he had called into existence, prometheus determined to elevate their minds and improve their condition in every way; he therefore taught them astronomy, mathematics, the alphabet, how to cure diseases, and the art of divination. he created this race in page 24 such great numbers that the gods began to see the necessity of instituting certain fixed laws wi

seek for her child, but feeling that repose and inaction were impossible, she set out on her weary search, taking with her two page 56 torches which she lighted in the flames of mount etna to guide her on her way. for nine long days and nights she wandered on, inquiring of every one she met for tidings of her child [53]but all was in vain! neither gods nor men could give her the comfort which her soul so hungered for. at last, on the tenth day, the disconsolate mother met hecate, who informed her that she had heard her daughter's cries, but knew not who it was that had borne her away. by hecate's advice demeter consulted helios, whose all-seeing eye nothing escapes, and from him she learnt that it was zeus himself who had permitted aides to seize persephone, and transport her to the lower

for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her flowers and fruits and grain. it is believed that in later times a still deeper meaning was conveyed by this beautiful myth, viz, the doctrine of the immortality of the soul. the grain, which, as it were, remains dead for a time in the dark earth, only [57]to rise one day dressed in a newer and lovelier garb, was supposed to symbolize the soul, which, after death, frees itself from corruption, to live again under a better and purer form. when demeter instituted the eleusinian mysteries, celeus and his family were the first to be initiated, celeus himself being ap

these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so completely identified, that the personality of the one became gradually merged in that of the other. we, accordingly, find helios frequently confounded with apollo, myths belonging to the former attributed to the latter; and with some tribes.the ionic, for instance.so complete is this identification

to his beloved, he induced zeus to admit her among the immortal gods. their reunion was celebrated amidst the rejoicings of all the olympian deities. the graces shed perfume on [154]their path, the hours sprinkled roses over the sky, apollo added the music of his lyre, and the muses united their voices in a glad chorus of delight. this myth would appear to be an allegory, which signifies that the soul, before it can be reunited to its original divine essence, must be purified by the chastening sorrows and sufferings of its earthly career.[51] page 173 eros is represented as a lovely boy, with rounded limbs, and a merry, roguish expression. he has golden wings, and a quiver slung over his shoulder, which contained his magical and unerring arrows; in one hand he bears his golden bow, and in

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

arch, 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 mere four weeks earlier to study the mysteries of the soul and the universe, only to find the subject bewildering and full of apparent contradictions. the weekly meetings were confined to exercises in esp and lectures on the limitless virtues of spiritualism which ivan, the psychic who ran the class, believed were of main interest to the sitters. i had joined the organization in the hope of gaining an insight into the benefits, material and spiritual

s the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned t

f the man concerned. enter your witching circle. awaken your magic power. burn a black candle and think of the person to be spellbound. after a few minutes, gaze into candle flame and say: listen, o mighty and powerful ancient one, he whose appearance is that of a burning pillar of fire. ancient and powerful one, i require you, who hath dominion over such things to draw close to you the heart and soul of (person s name. from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for his/her soul has now faded from within (person s name) is now bound to my will, until the stars fall from the heavens. repeat daily until results are obtained. it's best to cast thi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

onsent of mother earth, whom he was mutilating. this is not the entire story, because avoidance of inspiring the hatred of a deity corresponds only to the negative side of worship by the professions. for his labor to be successful, the worker additionally had to ensure the positive support of the gods who dispensed the talents required. a pact was therefore necessary: by devoting himself body and soul to the service of the deity of the particular profession, the artisan would bilaterally contract sacred obligations, because by fervently striving to do his best in the domain of art, he compelled the god of his trade to come to his aid. so a union was therefore effected between the humble mortal and the god who worked through him, using him as an intermediary, therefore deifying the human th

in this them out of habit and you will win them all the easier to the worship of the true god" this same saint said "the bretons perform sacrifices and give feasts on certain days: leave them their feasts; suppress only the sacrifices" we can conclude, with eliphas levi (histoire de la magie, editions de la maisnie, 1974 "far from encouraging ancient superstitions. christianity restored life and soul to the surviving symbols of universal beliefs" this explains how celtic traditions maintained in gaul were later to be found again in romanesque art. see also m. moreau, la tradition celtique dans l'art roman (paris: editions le courrier du livre, 1963) and henri hubert, les celtes et l'expansion celtique jusqu'a l'epoque de la tene (paris: albin michel, 1950, 17-18. 16 the origins of freemas

on behalf of the monks. there should be another building 40 the origins of freemasonry from ancient times to the middle ages 125 feet long by 25 feet wide intended for the goldsmiths, inlayers, marbleworkers, and other artisans. the magnificence of clunisian churches, including excesses of decorative art that lacked any symbolic meaning, shocked saint bernard (1090-1152) early on. this sensitive soul, enamored of inner perfection, felt it was a betrayal of the gospels to give any sops to the senses. in reforming the order of saint benoit, he imposed on the architects of his order a principle of total simplicity. thus the monks of citeaux, faithful to the spirit of the great reformer, spread an austere and bare style of art throughout europe. these strict, plain churches are not sad, howev

oduced until the bays of churches were cunningly pierced in coordination with the proper orientations of the entire structure. favorable to contemplation, these resulting buildings defy time. this stripped down but suggestive and magisterial layout marvelously assists the sensibility to share in the comprehension of the liturgy. the physical sensations awakened in these structures also awaken the soul turned toward god. gothic art as an evolution from the romanesque it is important to understand that gothic art does not oppose romanesque art; instead it has evolved from it. nor did it spring from the imagination of a single master; it was the gradual and slow work of collective faculties who ripened their concept little by little, through implementing and modifying it. the gothic style sup

rhoods: the germanic and anglo-saxon guilds 53 new economic, social, cultural, and political needs and aspirations. in france, north of the loire river, the most remarkable and eloquent illustration of this enormous evolution is apparent in the construction of cathedrals and churches. in this era, religious sentiment asserted itself and was symbolized in monuments that also reflected the life and soul of the middle ages. these works were executed by thousands of volunteers sharing the same piety and persevering together in a common effort, which strengthened the ideas of union and solidarity. next in significance to all the merchants and artisans who ensured the necessities of subsistence and daily life were masons and workers who built the large churches and who founded brotherhoods that

NECRONOMICON ALAZIF

them and shall know them in time yet to come. and the old ones hold foul and formless azathoth for their master abd abide with him in the black cavern at the centre of all infinity, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle returneth

the powder within a leaden casket whereupon is graven the sigil of koth. ye using of ye powder: whenever thou wisheth to observe the airial manifestations of the spirits blow a pinch of ye powder in the irection of their coming, either from the palm of thy hand or the blade of the magic bolyne. mark ye well that ye maketh ye elder sign at their appearence, lest the tendrils of darkness enter thy soul. al azif page 6 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 ye unction of khephnes ye egyptian whosoever anointeth his head with the ointment of khephnes shall in sleep be grabted true visions of time yet to come when ye moon increaseth in her light place in an earthen crucible a goodly quantity of oil of ye lotus, sprinkle with one once powdered mandragora a

hear ye the voice of dread hastur, hear the mournful sigh of the vortex,the mad rushing of the ultimate wind that swirls darkly amongst the silent stars. hear ye him that howls serpent-fanged amid the bowels of nether earth; he whose ceaseless roaring ever fills the timeless skies of hidden leng. his might teareth the forest and crusheth the city, but none shall know the hand that smiteth and the soul that destroys, for faceless and foul walketh the accursed one, his form to men unknown. hear then his voice in the dark hours, answer his call with thine own; bow ye and pray at his passing, but speak not his name aloud. concerning nyarlathotep i hear the crawling chaos that calls beyond the stars and they created nyarlathotep for their messenger, and they clothed him with chaos that his al a

ONYX TABLET OF SET

. tell them you would like some kind of report from their group leader after they've been clean for nine months. don't re-sponsor them to the temple without it. yeah, i know this is a damn hard thing to ask. i also know the value of the word of the abuser--the drug can speak through their lips. 6. if you want to, stay in touch with them during the hell they're about to undergo. this will try your soul as well, because it isn't quick, easy or linear. if you can't do this, do not feel bad. it is very rough. 7. there's a lot of anger and denial in drug abuse (as in "there's a lot of water in the pacific ocean. if people come to you to talk about things, they may be shocked at these recommendations, but their will-to-xeper will help them accept this. if you have to go to them, things may be a

guarded secret is now out and we can begin to free ourselves fromt he burden that having to live within such a negative deception can cause. having accomplished this, we can begin to establish new trust. with such a step, we begin to reaffirm a commitment to truthfulness and honesty. doingt his, we take an important step towards recovering a new sense of humility and freeness that unburdening the soul can bring. step three is the beginning of the path leading towards the complete honesty that is necessary to sustain us. 5. i will make a list of all persons i have harmed, and i will becomewilling to make amends to them all. i will pledge to transform myself sothat i am powerful enough to make amends to them. now here you need to answer a question "hey i'm a black magician,why do i have to w

i n the temple (is it so bad the saucer people talk to her. as a priest you will know various forms of agony. you may have to throw your best friend out of your pylon. you may have to watch the black flame die out in someone you love (this happened to two people that rosemary and i were close to- i would rather have seen them die. you have big and little struggles that make you work parts of your soul that you wouldn't have touched. try bailing a setian out of jail, because she was carrying a ritual dagger. try spending a night with another one whose parent just died, who has that need to talk about immorality. this is where work begins. the need to see xeper this can not be explained to a non-priest. they might intellectually understand it, as a blind man might color, but not know it. for

to the plane of play. you will be showing wisdom and self-knowledge, and you will enjoy the support of those in the plane of work. if you feel you need to return to the plane of play, discuss it first with your recognizing masters, so that you may be sure. then discuss witht he high priest, so that he can help take care of any administrative details. slow and stately decisions are better for your soul than quick emotional ones. joy, like pain, is inevitable in life. do what thou wilt shall be the whole of the law. great is the might of set, greater still he through us. creating conclaves "at some point in their careers, almost all iii will want to host a conclave- don webb, v. this guide is meant to assist in the many details that are necessary to organize a successful international concla

ing to them, and finish the self-change issues that have been part of their process since the first phase of initiation. at the end of their life, they work on simplifying and purifying their experience, so that they can pass on the rules of life to their apprentices in their trade, the fellow students in their school, and their descendants. this is the last bringing out of the materials of their soul to work in the world; it is not a gift to their loved ones, but a means of keeping their impulses alive on earth as they prepare for the shock of death and the states beyond. it should be noted that just as some of these phases may overlap temporally (or in rare cases, not proceed in this order) the "shocks" need not be single events, but clusters of events occurring over days, months, or eve

PATH OF INITIATION

la of joining the group fails to take into account that the true purpose of "traditional groups" is not to build membership and share rituals. the purpose of a serious spiritual grouping is to achieve wisdom and illumination. no wise, thinking person would ever make the claim that illumination and wisdom only come from membership in a special group. in truth, illumination and wisdom come from the soul of the world itself, from the unseen worlds, from spiritual beings, from other mysterious forces, and from within. what "groups" do, is merely speak a symbolic language, hoping to channel these very things "groups" do not and cannot originate these things, nor make them happen in their members with any certainty. groups may serve some useful purposes, but without members coming to them alread

newer, better patterns are regenerated and the personality of the initiate is altered forever, and made better, wiser, capable of experiencing life in a new way. this is the descent into the dark waters below. 4. the meeting of the devil or the otherworldly guardian and the trial, followed by the bestowal of a first stage transformation. this stage is the fetch-awakening, at the threshold of the soul, wherein the puckril, the familiar or 'fetch beast, is identified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage

entified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immortal, this world and the next, soul and spirit, or the "wedding chamber" sacrament of the gnostics; this is the final culmination of the divine chain of events set into motion by the call of the initiate, the merging and union of the balanced human nature (a balance achieved by the merging with the puckril) and the divine nature. this is the invisible mystery or the spirit-essence of all. it is strange but true that even though

beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of these five experiences, and the further attendant transformations, cause wisdom to blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and re

PHILIP NEIL MYTHS LEGENDS EXPLAINED

, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world again. the guaray indians of bolivia tell of the soul s quest after death, when it is faced with the choice of two paths to reach tamoi, the grandfather, who lives in the west. one is wide and easy, the other narrow and dangerous. the soul must choose the hard path and overcome many trials before reaching its destination and being welcomed and refreshed. once washed in grandfather s restoring bath, the soul will be young once more, and able to l

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

will be no more sin, and az, the demon of lust created by ahriman, will starve. she will turn on her creator, and try to swallow him up. ahriman will beg ahura mazda to save him, and ahura mazda will cast him from creation, through the very hole he made when he broke in. then time will be at an end, and the world will begin again. saoshyant will raise the dead, and ahura mazda will marry body to soul. first to rise will be gayomart, the first fire priest, then the mother and father of humanity, mashya and mashyoi, then the rest of humanity. all the metal in the mountains of the world will melt, and each man and woman will pass through the stream of molten metal and emerge purified. to the good, the stream will feel like a bath of warm milk; to the evil, it will be agony, as their sins are

o at miletus. he was told that psyche must dress for her wedding, climb a mountain, and there await a nonhuman suitor. cupid and psyche a fairy tale t he story of cupid and psyche shows myth shading into fairy tale. it is included as a story-within-the-story in a latin novel, the metamorphoses of apuleius, usually known as the golden ass. although apuleius presents the story as an allegory of the soul (psyche) in search of love (cupid, and sets the story in the world of the roman gods, it is recognizably a version of a fairy tale widely distributed in the indo-european tradition, known to folklorists as the search for the lost husband or the animal bridegroom. variants include beauty and the beast and the black bull of norroway; over 60 versions have been recorded from italian oral traditi

hunting, they were overtaken by a storm. it was no natural gale, but one sent by juno in order to separate them from their companions, and force them to take refuge in a cave. dido killed herself in grief, lamenting that aeneas had not even left her with a child to love in his stead. but even in death she suffered for many hours before iris, juno s messenger, cut a lock of her hair to release her soul from her body. wrecked ships aeneas and his men were driven ashore at carthage because juno had heard that if they founded a new city it would destroy her own city of carthage. by wrecking them there and bringing dido and aeneas together, she hoped to prevent this. the founding of rome romulus and his twin brother remus were the sons of aeneas descendant rhea silvia, a vestal virgin, and mars

PHOSPHORUS

sire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame to encircle me, immolate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as

re you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the one passed into the devil s flesh and walked the dreams of lilith-hecate s bloodied caul of initiation. succubus publishing 18 p.o. box

PRELUDE TO THE BLACK ARTS

control you, keep you in check, and make you subservient to the will of mother, father, teacher, preacher and cop. how tiresome. but, just think what would happen if at the wrong time, a bunch of that goop, upchucked all over your freshly pressed, black robe and stopped the proceedings? wouldn't you feel silly? i mean, if you have to stop and ask a demon if it is politically incorrect to rip the soul out of mary jo smith because she angered you, then you better get yourself into another business 'cause black magic ain't for you! that's right, you gotta grab control and keep it! admittedly, there is a fine line between having the villagers chase you back to your castle with shovels and hoes and that of successfully avenging yourself for some foul indiscretion visited upon your person by so

u. decided to stay, huh? well, eventually, this "journal" will become your "black book, and in it, you'll keep all sorts of magical information, deals with the devil and the results of your magickal endeavors. even satan keeps one, you should too. it will be especially helpful when your years grow long and your memory grows short. we know of at least one dyslexic satanist who unwittingly sold his soul to santa. scrying another good skill to acquire is that of scrying (like crying) or looking into the future (or worse, the present) by some method or the other. there are lot's of ways to do it, and in fact, there are whole books written on the subject, so pick one and go for it. you'll find out which method works best for you pretty quick. me? oh, i mostly depend on visions. however, in waki

u must focus upon your purpose. i mean that you gotta really zero in on it hard! now, mary jo has really raised your ire because she is supposed to be sleeping with you, not the preacher- got it? now, you are generating energy, lots of energy, sweet, tasty energy, yeah, that's right- yum! nothing generates energy quite like hatred. so you focus on your purpose, and the hatred wells up within your soul, creating lots of those hot, dripping, smoldering black thoughts of destruction and mayhem against mary jo and the* preacher. now, knuckles white upon the hilt of your ceremonial sword, you are almost ready. intent now, the driving force behind magick is the intent behind your purpose. now, you have your purpose, you have your focus, and next you intend to implement those black thoughts of ma

ot and breathing fire. sulfur smoke pours from his nostrils, and with a mighty thrust of your will, you sick him on that accursed pair to feast! your will is all encompassing as it prods your demon in the posterior to attack harder and faster. the temperature rises. through the smoke and flames, the demon is yelling "get off my back" the preacher is gasping, mary jo blows out, and as her cringing soul rises, your will reaches out and snatches it from the arms of jesus and chucks it in your hip pocket. now, the preacher craps out, and as his slippery, eel-like, preacher's soul attempts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the finale, the very gates of hell open wide and a whole crew of frothing demons join the feeding frenzy and drag the

PROMETHEUS

make the ointment, medea, clothed in black, in the gloom of night, had drawn off this juice in a caspian shell after bathing in seven perennial streams and calling seven times on brimo [hekate, nurse of youth, brimo, night-wanderer of the underworld, queen of the dead. the dark earth shook and rumbled underneath the titan root when it was cut, and prometheus himself groaned in the anguish of his soul. argonautica 3.844f it [akhaia in greece] is a land ringed by lofty mountains, rich in sheep and pasture, and the birthplace of prometheus son, the good deukalion, who was the first man to found cities, build temples to the gods and rule mankind as king. its neighbours call the land haemonia, and in it stands iolkos, my own town. argonautica 3.1083f "there was once a time when there were gods

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impres

enut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external

er. the body becomes a mass of decaying flesh, an empty shell devoid of life, a shadow of its former self when it was vibrant and vital. this matter is so self-evident that even a chicken or a vulture can distinguish between a living creature and one that is dead, between a body that has the breath of life invested in it and one that does not. most importantly, it is this very breath of life, the soul, which is the actual vitality and consciousness of the person and which is his actual identity. the body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is com

ss of the person and which is his actual identity. the body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than

nothing in the universe which is stationary, but rather, everything is teeming with activity. but where does all this activity come from, for just as man s body cannot move itself, so too, no body in the universe can move itself? from this it appears that there must be a force which propels and enlivens the universe. were this life force to be removed, the universe would be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. ever

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

bonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not choose to have a flash of inspiration or insight into g-dliness (chochmah. neither can he choose to have true love and fear of g-d (midot) nor a pleasure and desire in g-d (atik& arich. finally, action alone (malchut) without intellect and emotions, is similar to a body without a soul. however, our only choice lies in choosing to try to understand g-dliness. furthermore, we have an obligation to try to understand, as stated "da et elokai avicha know the g-d of your father. maimonides actually begins the code of jewish law with this commandment, for it is the prerequisite to all other commandments. this is clearly understood from the statement in isaiah "the ox knows his ma

er aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs, will be done completely by rote, with no life or enthusiasm, whatsoever. moreover, those who attempt to work themselves into an emotional froth of forced enthusiasm and who attempt to arouse pleasure and emotional excitement in their divine service, without the prerequisite of hitbonenut, are making a grave error. because they skip this necessary

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

he shells or refuse of the world of tohu is analogous to the shell of a nut or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, glet the water swarm with living creatures, h5 and similarly the creation of all other aspects of life, until finally, on the sixth day, man was created.the food [inside the shell. the creation of the physical and biological systems of the earth serve as the backdrop to the creation of man, the purpose of it all and through whom

at noach (2) 28 partzuf sefirah world body arich anpin keter adam kadmon skull abba chochmah atzilut right lobe of brain ima binah beriah left lobe of brain z feir anpin the midot yetzirah arms, torso, legs, sexual organ nukva d fz feir anpin malchut asiyah glans or female in addition to encompassing souls whose level of consciousness reflected the four principle worlds as detailed above, adam fs soul also encompassed souls whose consciousness was higher than that of the world of atzilut proper. these souls were evidently too sublime to be affected by the sin, and when adam fs being was diminished and therefore no longer spiritual enough to encompass them, they simply flew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these s

nished and therefore no longer spiritual enough to encompass them, they simply flew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emission impregnates a female demon. the soul [that has thus become entrapped in evil] must be reincarnated afterwards in order to be rectified. we are taught in the talmud1 that during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, applies both to intentional and involuntary seminal emissions. although voluntary emission is c

nt, as we have explained previously. although the midrash describes a situation that persisted for 130 years and the arizal describes a process that occurred simultaneously with the sin, this is simply because spiritual processes that occur outside the context of time require time when manifested in the physical plane. in addition [adam] blemished souls that were associated with his own, personal soul-root. these were [intended to be] rectified in the souls of cain and abel, abel rectifying the aspect of chochmah and cain the aspect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their li

hebrew is moshe, mem-shin-hei. he is thus seen as the rectification of seth and abel. in other words, the ultimate tool for rectifying the sin of adam is the torah (which was given through moses. some of the souls that went out [of adam] were rectified [by being reincarnated] in converts. when an individual converts to judaism (in accordance with jewish law, he draws down into his being a jewish soul that he did not possess previously. existentially, then, his conversion process represents the transformation of the mundane into the holy. to explain further: the [original] garment of adam was the light that corresponds to the [aspect of the soul known as] nefesh. this [light] was like the fourth gshell, h which is attached to holiness and is called nogah[ gglow h, half of which is from hol

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation and ego-self union as a spiral-like psychological development throughout all of life. whereas this is natural to the human condition, the system of the golden dawn acts as a precise catalytic agent which accelerates this growth toward soul much as a "hot house" or "grow light" influences the quality and development of plant growth. one may ask why the necessity for "acceleration" considering the world's current political arena and that we are no longer, in a deeper reality, separate nations but a worldwide community, as much "consciousness"as possible is gravely necessary unto the very survival of our planet. additionally, what

tains the symbolic equivalent of light, gnosis and illumination. the adeptus minor obligation imposed on the candidate during the ritual initiation, obligates him, as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or his higher self, symbolized again in the hebrew word adonai. all the above notions therefore are synthesized in this word adonai, literally translated "my lord" its hebrew letters are: aleph daleth nun yod 1+ 4+ 50+ 10= 65. this number is also that of lvxlight. qabalistically the process enables us toperceive a necessary connection between adonai and the light, their identity. from here we

work my rosicrucian adventure the events that occurred to the golden dawn, culminating in this present publication of its teaching and rituals, are delineated at some length. the motives which have confirmed me in this decision to ad contrary to the obligation of secrecy are there presented and discussed. and with these directions, let us pass from historical bones to what is the dynamic life and soul of the order, its teaching and ceremonial technique of initiation <23> before one can grasp the nature of ceremonial initiation, which was the assumed function of the golden dawn, a few fundamental notions of the philosophy underlying its practice must be grasped. the basic theory of the order system was such as to idenhfy certain of the grades with various spritual principles existing in the

oga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest levels of his unconscious-a mighty activity within his soul, which one magical system calls the higher and divine genius. though the golden dawn rituals persistently use phraseology which implies the belief in a personal god, that usage to my mind is a poetic or dramatic convention. a number of its very fine invocations are addressed to a deity conceived of in a highly individualistic and personal manner, yet if the student bears in mind the several q

e of the word "gate"imp1ies a means both of egress and ingress. by these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning sun, and perchance greet the rising of the spiritual splendour. for "after the formless, the void, and the darkness, then cometh the knowledge of the light" as intimated above, one first must have realised that one's soul is lost in darkness before a remedy can be sought to that irresponsible participation mystique, the unconscious projection outwards of interior confusion, and aspire to that divine land which is, metaphorically, the place of one's birth. in that land is no darkness, no formlessness, no chaos. it is the place of the light itself- that light "which no wind can extinguish, which burns without wi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ever-burning lamp; second, the transmutation to silver; third, the transmutation to gold; andfourth, the discovery of the elixir vitae.of this last, long had the frater, signor gualdi, a magister templi, daily hoped for the final solution;that he was on the verge of the discovery he had no doubt, and his belief was imbued in the minds ofhis fellows, he longed to sound the bell and startle his own soul. in letters of fire he had written thisaphorism, igne nitrum roris invenitur "by fire the nitre of the dew is extracted" and this was to behis solution.all nature slept, the wearied monks save, save one, had gone to rest, the very fires of the forge werewrapped in slumber, when at the dread hour, the hopeful gualdi, rose from his seat of stone in thebrilliant but rocky chapel, and shouting eu

owing supernaturalsoul to work amidst the loving sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join

the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rejoice. falter not because the way seems long and the soul is weary,but toil on toward the higher planes of wisdom. life itself is imaged in this opening ceremony, andthe serpent course, truly and divinely directed, is that of the wise men in search of truth.difficulties and perils may beset your mental vision, even as obstacles present themselves in ourworldly affairs, let us, however, remember that knowledge is power and that the source of allwisdo

y mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat blessed and impregnated light from above. seek to obtain that divine lux which should warmour souls with love for god, for without this you cannot obtain the rich treasure of a truerosicrucian. we abstain from speaking further at present, but proceed in your continu

u do not strive to live in purity and be not redeemed, god222 sgrace in the final day will be withdrawn from you. you have passed the four pillars of wisdom,where the light of knowledge hath been partially revealed to you, instructing you how to prepareyourself to receive that great and glorious treasure which every true rosicrucian hopes to attain.the body of man is formed from the elements .the soul of man is entrusted to his keeping by theeternal, the spirit of man reflexes the impress of the celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now in c

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

bstitute wits for virtue by inaugurating the reign of industry. neither of these operations has proved complete or adequate; neither has brought men to perfection and felicity. that which is now dreamed, almost without daring to hope for it, is an alliance between the two forces so long regarded as contrary, and there is good ground for desiring it, seeing that these two great powers of the human soul are no more opposed to one another than is the sex of man opposed to that of woman. undoubtedly they differ, but their apparently contrary dispositions come only from their aptitude to meet and unite. no less is proposed, therefore, than a universal solution of all problems? the answer is yes, unquestionably, since we are concerned with explaining the philosophical stone, perpetual motion, th

freedom! to yield to the forces of nature is to follow the stream of collective life and to be the slave of secondary causes. to resist and subdue nature is to make for one's self a personal and imperishable life: it is to break free from the vicissitudes of life and death. every man who is prepared to die rather than renounce truth and justice is most truly living, for immortality abides in his soul. to find or to form such men was the end of all ancient initiations. pythagoras disciplined his pupils by silence and all kinds of self-denial; candidates in egypt were tried by the four elements; and we know the self-inflicted austerities of fakirs and brahmans in india for attaining the kingdom of free will and divine independence. all macerations of asceticism are borrowed from the initiat

n infinite extension which may not be regarded as the centre of a circle having an expanding circumference receding indefinitely into space. every individuality is therefore indefinitely perfectible, since the moral order is analogous to the physical, and since we cannot conceive any point as unable to dilate, increase and radiate in a philosophically unlimited circle. what can be affirmed of the soul in its totality may be affirmed of each faculty of the soul. the intelligence and will of man are instruments of incalculable power and capacity. but intelligence and will possess as their help-mate and instrument a faculty which is too imperfectly known, the omnipotence of which belongs exclusively to the domain of magic. i speak of the imagination, which the kabalists term the diaphane or t

culty of the soul. the intelligence and will of man are instruments of incalculable power and capacity. but intelligence and will possess as their help-mate and instrument a faculty which is too imperfectly known, the omnipotence of which belongs exclusively to the domain of magic. i speak of the imagination, which the kabalists term the diaphane or translucid. imagination, in effect, is like the soul's eye; therein forms are outlined and preserved; thereby we behold the reflections of the invisible world; it is the glass of visions and the apparatus of magical life. by its intervention we heal diseases, modify the seasons, warn off death from the living and raise the dead to life, because it is the imagination which exalts will and gives it power over the universal agent. imagination dete

aying him and becomes the victim of his own crime. cain could not suffer the life of abel, and the blood of abel suffers not the sleep of cain. in the gospel the type of cain is replaced by that of the prodigal son, whom his father forgives freely because he returns after having endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent devou

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

elief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an undesigned provision for the emancipation of consciences and the establishment of the bases of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about which gravitate all intelligences like a cloud of stars. human understanding has had its morning; its noon shall come, and the waning follow; but god will be ever the same. it seems, however, to dwellers on earth that the sun rises youthful and timid in the morning, shines with all its power at midday and goes wearied to rest in the evening. neverthel

t if it advance with patience and perseverance, it is never lost: it is like the wave which returns incessantly and wears away iron in the end. man can be modified by habit, which becomes, according to the proverb, his second nature. by means of persevering and graduated athletics, the powers and activity of the body can be developed to an astonishing extent. it is the same with the powers of the soul. would you reign over yourselves and others? learn how to will. how can one learn to will? this is the first arcanum of magical initiation, and that it might be realized fundamentally the ancient custodians of sacerdotal art surrounded the approaches of the sanctuary with so many terrors and illusions. they recognized no will until it had produced its proofs, and they were right. power is jus

nces. the marriage of copper with zinc, the action of all metals in the galvanic pile, are perpetual and unmistakable revelations. let physicists seek and find out; ever will the kabalist explain the discoveries of science! the human body is subject, like the earth, to a dual law; it attracts and it radiates; it is magnetized by an androgyne magnetism and reacts inversely on the two powers of the soul, the intellectual and sensitive, but in proportion to the alternating preponderances of the two sexes in their physical organism. the art of the magnetizer consists wholly in the knowledge and use of this law. to polarize action and impart to the agent a bisexual and alternate force is a method still unknown and sought vainly for directing the phenomena of magnetism at will. highly trained ju

resses, when they spent the night at the meeting-place of three cross-roads, yelled three times in honour of triple hecate. all these figures, with the acts analogous thereto, all these dispositions of numbers and of characters, are, as we have said, so many instruments for the education of the will, by fixing and determining its habits. they serve, furthermore, to combine all powers of the human soul in action and to increase the creative force of imagination. it is the gymnastics of thought in training for realization: and hence the effect of these practices is infallible, like nature, when they are fulfilled with absolute confidence and indomitable perseverance. the great master tells us that faith could transplant trees into the sea and remove mountains. even a superstitious and insens

y of three degrees and of the triple power which that hierarchy exercises blindly or providentially in the three worlds. 28 chapter iv the conjuration of the four the four elementary forms separate and distinguish roughly the created spirits which the universal movement disengages from the central fire. the spirit toils everywhere and fructifies matter by life; all matter is animated; thought and soul are everywhere. by possessing ourselves of the thought which produces diverse forms we become masters of forms and make them serve our purposes. the astral light is saturated with such souls, which it disengages in the unceasing generation of beings. these souls have imperfect wills, which can be governed and employed by wills more powerful; then mighty invisible chains form and may occasion

ROBERT KIRK WALKER BETWEEN WORLDS

a scottish-peck [this was] full of small pieces of good money, of ancient coin; which halving between them, they sold in dish-fulls for dish-fulls of [grain- or oat] meal to the country people. very many [witnesses] of undoubted credit [that is truthfulness] saw, and have [possession] of the coins to this day; but whether it was a good or bad angel, one of the subterranean people, or the restless soul of him who hid it that [so] discovered it [to the two women simultaneously, and to what end it was done, i leave to the examination of others. the secret commonwealth 32 11. these subterraneans have controversies, doubt, disputes, feuds, and siding of parties [against one another, there being some ignorance in all creatures, and the vastest created intelligences not encompassing an things. as

re feasible to impute this second sight to a quality infused into the eye by an unction; for witches have a sleeping ointment that when applied troubles their fantasy [that is, imagination or dreaming, advancing it to have [within it] unusual figures and shapes, represented to it as if it were [in] a fit of fanaticism, hypochondriac melancholy, or possession of some insinuating spirit raising the soul beyond its common strain [that is, level of existence. if the palpable instances and realities seen and innocently objected [that is, shown] to the senses did not disprove it, and make this matter a palpable verity and no deception [we might think it similar to the results of the witch's ointment, yet since this [second] sight can be bestowed without ointment or dangerous compact [that is, pa

ealth 57 insults of that strange people, used rude and coarse remedies, such as exorcisms, donations, and vows. but as soon as true piety prevailed in any place, it did put the inhabitants beyond the reach and authority of subtle inferior [that is, underground] cohabitants and colleagues of ours [for it is] the father of all spirits and the person himself [that] has the only [true] command of his soul and actions. a concurrence they [the fairy people] have to what is virtuously done, for upon committing of a foul deed [a mortal] one will find a demur upon his soul as if his cheerful colleague had deserted him. question 3. do these aerial tribes procreate? if so, how are they nourished, and at what period of time do they die? answer. supposing all spirits to be created at once in the beginn

power.com/kirk_wbw/pg_60.htm (6 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) but in the more usual charms of curing, besides a general prayer, called the seachd phaidir or seventh and perfect prayer [which is] set out below [and is] composed of some incoherent tautologies, used before and after [the main charming, there are words instituted for transferring of the soul or sickness on [to] other persons, beasts, trees, waters, hills or stones, accordingly as the charmer is pleased to name. the effect [of this] follows wonderfully, which scares many sober persons among the tramontaines [highlanders] from going in to see a sick person until they put a dog in before them or [some] one that lives in the house. for where charmers are cherished, they transfer the

istian sects and authorities, catholic, protestant, and multiple orthodox or unorthodox variants thereof. kirk next reports a typical death and sickness tradition (page 28) in which the wraith or death-dog appears, but he gives it an interesting interpretation, saying that this wraith is the exuded fumes of the man approaching death and, like astral bodies tossed in the wind, it is neither a true soul nor a counterfeiting spirit. page 28 yet not a few vouch. that surely these are a numerous people by themselves, having their own polities. having stated this, which is his own viewpoint as well as one asserted in tradition, kirk then reminds us, quite correctly, that there are inconsistencies in tradition, due to diversity of judgements. today we would say due to diversity in the streams or

RUBY TABLET OF SET

t was conceived as a highly complex, logically intelligible machine which may be understood through reason. basic divisions in this reason were the materialism of such individuals as anaximander and democritus("atoms, and the panpsychism of thales (ca. 640-546) of the agean island of miletus, who had been schooled in egypt. panpsychism teaches that every living substance has an immortal psyche or soul, which transmigrates into other life forms. in later greek hellenic thought, materialism was to lead into the sophism of protagoras, while panpsychism was to continue into pythagoreanism and then into the doctrines of plato and aristotle [panpsychism was a crucial component of orphism, the cult of dionysus, which emphasized the division of the human being into psychic and material components]

are apparent in nature. further that phenomena are not only guided by mechanical forces, but also move towards certain goals of selfrealization [the opposite of teleology is mechanism, which describes phenomena in terms of prior causes instead of their presumed destination or fulfillment. modern science is thus mechanistic] plato [through the character of socrates in his dialogues] considered the soul or psyche as the repository of the entire personality or character. one should not attempt to purify the psyche by rituals or restrictions, but rather to develop it through exercise of its faculties. the state is the psyche magnified, hence the republic is most accurately seen as a prescription for the psyche magnified. specifically there is a three-part similarity between state and soul: the

aracter. one should not attempt to purify the psyche by rituals or restrictions, but rather to develop it through exercise of its faculties. the state is the psyche magnified, hence the republic is most accurately seen as a prescription for the psyche magnified. specifically there is a three-part similarity between state and soul: the state's populace, auxiliaries, and guardians correspond to the soul's sensation, will, and reason. the respective virtues are temperance, courage, and wisdom. in the republic thrasymachus suggests that justice is merely the interests of the stronger. socrates responds that they may not know their interests. glaucon then suggests that justice is classification: v2- 102- 4 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision

ber 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list #5 #12 #16 maximization of individual desires while avoiding suffering at others' hands. socrates indirectly refutes this by prescribing the ideal state. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was not enough for people to be unconsciously or instinctively virtuous; they must "taste of the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emotion, pistis (ordinary active/reactive thinking, dianoi

ematically. otherwise he is as beholden to plato as plato is to pythagoras. aristotle conceptualized a universe of motion and causes (mechanism, which can be traced back to an "unmoved mover" this is not the personalized god of judao-christianity, but an impersonal force. individual immortality did not play a part in aristotle's cosmology. here he broke with pythagoras and plato. the aristotelian soul perished with the mortal body, save for its "creative reason" which was a universal rather than an individual, egocentric feature. in his metaphysics aristotle mounts an attack on the pythagorean/platonic theory of the forms. aristotle accepted the theory of the forms in principle, but denied that the forms are more important than their material manifestations. he considered form and matter t

SALMANRUSHDIE THESATANICVERSES

rants aboard, yes, quite a quantity of wives who had been grilled by reasonable, doing-their-job officials about the length of and distinguishing moles upon their husbands' genitalia, a sufficiency of children upon whose legitimacy the british government had cast its everreasonable doubts- mingling with the remnants of the plane, equally fragmented, equally absurd, there floated the debris of the soul, broken memories, sloughed-off selves, severed mothertongues, violated privacies, untranslatable jokes, extinguished futures, lost loves, the forgotten meaning of hollow, booming words _land _belonging _home. knocked a little silly by the blast, gibreel and saladin plummeted like bundles dropped by some carelessly open-beaked stork, and because chamcha was going down head first, in the recomm

elessly sent him get-well cards and lamb pasandas, who, loving him most of all, kept herself to herself, unsuspected by her ball--bearing of a husband? rekha merchant placed iron around her heart, and went through the motions of her daily life, playing with her children, chit-chatting with her husband, acting as his hostess when required, and never, not once, revealed the bleak devastation of her soul. he recovered. the recovery was as mysterious as the illness, and as rapid. it, too, was called (by hospital, journalists, friends) an act of the supreme. a national holiday was declared; fireworks were set off up and down the land. but when gibreel regained his strength, it became clear that he had changed, and to a startling degree, because he had lost his faith. on the day he was discharge

tter place before he knew its names, that something had been lost which he would never be able to regain. and changez chamchawala found that he could no longer look his son in the eye, because the bitterness he saw came close to freezing his heart. when he spoke, turning roughly away from the eighteen-year-old walnut in which, at times during their long separations, he had imagined his only son's soul to reside, the words came out incorrectly and made him sound like the rigid, cold figure he had hoped he would never become, and feared he could not avoid "tell your son" changez boomed at nasreen "that if he went abroad to learn contempt for his own kind, then his own kind can feel nothing but scorn for him. what is he? a fauntleroy, a grand panjandrum? is this my fate: to lose a son and fin

ant postscript "now that you have your own bad djinni, do not think you will inherit the magic lamp" o o o after that, changez chamchawala wrote to his son at irregular intervals, and in every letter he returned to the theme of demons and possession "a man untrue to himself becomes a two-legged lie, and such beasts are shaitan's best work" he wrote, and also, in more sentimental vein "i have your soul kept safe, my son, here in this walnut-tree. the devil has only your body. when you are free of him, return and claim your immortal spirit. it flourishes in the garden" the handwriting in these letters altered over the years, changing from the florid confidence that had made it instantly identifiable and becoming narrower, undecorated, purified. eventually the letters stopped, but saladin hea

se of humour of the show's producers there was also a coarse, belching creature like a puking cactus that came from a desert planet at the end of time: this was matilda, the australien, and there were the three grotesquely pneumatic, singing space sirens known as the alien korns, maybe because you could lie down among them, and there was a team of venusian hip-hoppers and subway spraypainters and soul-brothers who called themselves the alien nation, and under a bed in the spaceship that was the programme's main location there lived bugsy the giant dung-beetle from the crab nebula who had run away from his father, and in a fish-tank you could find brains the super-intelligent giant abalone who liked eating chinese, and then there was ridley, the most terrifying of the regular cast, who look

SAPPHIRE TABLE OF SET MAIN

ut it clearly to myself, but the transition into an intersubjective teaching has not seemed timely. anyway, this framework will focus on consciousness as expressed in terms of cognitive science. initiation will be seen as the "meta-ability" to manipulate the competing contexts of one's sense input, active mental structures, life phases etc. in order to create new contexts (frameworks for the will/soul to experience and redefine itself) that are in accordance with one's will (and bring about the desired transformations (the terminology may be quite different from the above; it is the underlying theories that will be utilized) this is, of course, nothing much but the old truths in a new drag. but i think it will appeal to the modern mind, and that the cognitive paradigm has some interesting

SAPPHIRE TABLET OF SET

ut it clearly to myself, but the transition into an intersubjective teaching has not seemed timely. anyway, this framework will focus on consciousness as expressed in terms of cognitive science. initiation will be seen as the "meta-ability" to manipulate the competing contexts of one's sense input, active mental structures, life phases etc. in order to create new contexts (frameworks for the will/soul to experience and redefine itself) that are in accordance with one's will (and bring about the desired transformations (the terminology may be quite different from the above; it is the underlying theories that will be utilized) this is, of course, nothing much but the old truths in a new drag. but i think it will appeal to the modern mind, and that the cognitive paradigm has some interesting

SATANGEL

f adam and eve, two virtues acted as midwives at the birth of cain. their ruling princes are michael, raphael, bariel, tashish, and before the fall, satan-el. 6th choir: powers the dynamis, potentiates and authorities, the first angels created by god. they inhabit the border between the first and second heavens. saint paul warns that the powers may be both good and evil. they act as guides to the soul, and their task is to transform the duality of mundane consciousness into a unity with divinity; see romans 13:1. in occult lore they act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be considered

e 1:26 it is gabriel who places the child within the womb of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el being female. if such is so she is the only female angel of the higher echelons known by name. in occult lore she is often associated with childbirth, and with escorting the invariably complaining soul from paradise to its reincarnation in the womb of an earthly mother. she/he appears to zacharias to announce the coming of john the baptist, and again in daniel to tell him of the coming of a messiah, a message she repeats to mary in the annunciation. gabri-el lead the second war in heaven and was thus expelled like lucifer, but later forgiven and reinstated. during this time gabriel was repl

na. it is this godform that became the emperor of hell (grimorium verum. roman god of the morning star (venus. luciftias (enochian, brightness) whose return is heralded, alongside babalon, in the call of the thirty aethers. lucifuge (latin, running from the light. servants of lucifer who hunt for souls to damn. they are the henchmen who come to collect when a pact has been fulfilled, who tear the soul from the body with their sharp beaks and talons. lug, lugus, lamfada (celtic. irish god of light, sometimes associated with lucifer. god of war and the magick arts. mahazel (hebrew. demon prince of the element of earth. malibrance (latin. who torment hell s worst sinners. who have snakes coming out of their noses and ears, and who have hooves and tails. when a doomed soul takes its last breat

ys, they copulated with every living thing human and animal. they became engrossed in the flesh that they could not reascend. see chapter two. xapham. rebel angel who suggested setting fire to heaven during the war, but was cast down too soon. now fans the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a sold

lly, in proportion to the length of business. having punctually performed all that is mentioned above, the chief operator may repeat the following prayer: i present thee, o great adonay, this incense as the purest i can obtain: in like manner, i present thee this charcoal prepared from the most ethereal of woods. i offer them, o grand and omnipotent adonay, eloim, ariel and jehovam, with my whole soul and my whole heart. vouchsafe, o great adonay, to receive them as an acceptable holocaust (the great grimoire) the satanic affirmation i denie god, and all religion. i curse, blaspheme, and provoke god with all despite. i give my faith to the devil, and my worship and offer sacrifice to him. i do solemnelie vow and promise all my progenie unto the devil. i swear to the devil to bring as many

SATANIC BIBLE

easure" he said "there would then be a temple of glorious indulgence" introduction by burton h. wolfe preface prologue the nine satanic statements (fire--book of satan- the infernal diatribe [i [ii [iii [iv [v (air--book of lucifer- the enlightenment i. wanted: god- dead or alive ii. the god you save may be yourself iii. some evidence of a new satanic age iv. hell, the devil, and how to sell your soul v. love and hate vi. satanic sex vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types o

eds to enjoy himself here and now, instead of waiting for his rewards in heaven. so, why not have a religion based on indulgence? certainly, it is consistent with the nature of the beast. we are no longer supplicating weaklings trembling before an unmerciful "god" who cares not whether we live or die. we are self-respecting, prideful people- we are satanists! hell, the devil, and how to sell your soul satan has certainly been the best friend the church has ever had, as he has kept it in business all these years. the false doctrine of hell and the devil has allowed the protestant and catholic churches to flourish far too long. without a devil to point their fingers at, religionists of the right hand path would have nothing with which to threaten their followers "satan leads you to temptatio

hese, and countless other examples, not only depict man's devils as animals, but also show his need to sacrifice the original animal gods and demote them to his devils. at the time of the reformation, in the sixteenth century, the alchemist, dr. johann faustus, discovered a method of summoning a demon- mephistopheles- from hell and making a pact with him. he signed a contract in blood to turn his soul over to mephistopheles in return for the feeling of youth, and at once became young. when the time came for faustus to die, he retired to his room and was blown to bits as though his laboratory had exploded. this story is a protest of the times (the sixteenth century) against science, chemistry, and magic. to the satanist, it is unnecessary to sell your soul to the devil or make a pact with s

rrorize people so they would not stray from the fold. with scolding fingers and trembling voices, they taught their followers that if they gave in to the temptations of satan, and lived their lives according to their natural predilictions, they would have to pay for their sinful pleasures by giving their souls to satan and suffering in hell for all eternity. people were led to believe that a pure soul was a passport to everlasting life. pious prophets have taught man to fear satan. but what of terms like "god fearing? if god is so merciful, why do people have to fear him? are we to believe there is nowhere we can turn to escape fear? if you have to fear god, why not be "satan fearing" and at least have the fun that being god fearing denies you? without such a wholesale fear religionists wo

uls go for a time, and a "limbo" where unbaptized souls go. the buddhist hell is divided into eight sections, the first seven of which can be expiated. the ecclesiastical description of hell is that of a horrible place of fire and torment; in dante's inferno, and in northern climes, it was thought to be an icy cold region, a giant refrigerator (even with all their threats of eternal damnation and soul roasting, christian missionaries have run across some who were not so quick to swallow their drivel. pleasure and pain, like beauty, are in the eye of the beholder. so, when missionaries ventured into alaska and warned the eskimos of the horrors of hell and the blazing lake of fire awaiting transgressors, they eagerly asked "how do we get there) most satanists do not accept satan as an anthro

SATANIC RITUALS

k myth. l'air epais the ceremony of the stifling air along the shore the cloud waves break, the twin suns sink behind the lake, the shadows lengthen in carcosa. strange is the night where blade stars rise, and strange moons circle through the skies, but stranger still is lost carcosa. songs that the hyades shall sing, where flap the tatters of the king, must die unheard in dim carcosa. song of my soul, my voice is dead, die thou, unsung, as tears unshed shall dry and die in lost carcosa -robert w. chambers "casilda's song" from the king in yellow the ceremony of the stifling air is the the which was performed when entering the sixth degree of the order of the knights templar. it celebrates a reawakening of the flesh and a rejection of past self-denials, and symbolic rebirth is attained thr

degree, he embarks upon the left-hand path and chooses hell in place of heaven. besides being both ritual and ceremony, the stifling air is a memento mori carried to its highest power. requirements for performance the chamber must either be black, or mirrored. a mirrored chamber provides greater confrontation for the celebrant, making him hyperconscious of his role. mirrors also serve to "rob the soul" according to old tradition. an austere chair is provided in which the celebrant sits during the first part of the ritual. the coffin may be of any type, although a traditional hexagonal style is recommended, as this is the type depicted in the actual sigil of the sixth degree of the templars and, combined with the skull and crossbones, is retained in masonic symbology. the coffin must be lar

son in the central brain, which has no power, but sitteth wan and cold, and sees the madness, and foresees as plainly the ruin in its path, and trieth vainly to cheat itself refusing to behold. and some are great in rank and wealth and power, and some renowned for genius and for worth; and some are poor and mean, who brood and cower and shrink from notice, and accept all dearth of body, heart and soul, and leave to others the boons of life: yet these and those are brothers, the saddest and the weariest men on earth [wine of bitterness is proffered to celebrant] the hours are heavy on him and the days; the burden of the months he scarce can bear; and often in his secret soul he prays to sleep through barren periods unaware, arousing at some longed-for date of pleasure; which having passed a

s whatsoever, whether social, sexual or intellectual. the russian has been, throughout history, predominantly receptive, though sometimes quixotic and despite the contemporary myth of classlessness, he can easily find his place and remain reconciled to it. intrigue and change have always hailed from alien spheres. the doctrine of the little flame was, therefore, easily adapted to fit the russian "soul" instead of fifty lesser gods of a congregation realizing their divinity, one human leader became divine. to this master, or leader, all bowed with devotion. he was the one who would deliver them from sin! along with this went the use of a transmogrified orthodox liturgical format, persistently forming a crosscurrent in the rituals. associated with this phenomenon is the russian master and co

SATANICON

the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of black magick. 16 lycanthropy..18 book iii: the satanic soul. 20 the articles and their arrangements..21 the satanic ritual..25 book iv: the satanic philosophy..27 pandemonium: the infernal hierarchy. 28 book v: the rituals of satanic proper. 29 the pact of satan. 30 the ritual of antichrist..33 -vi- preface to the original edition as we approach the dawning of the millennium, we will continue to see the rapid decay of the judeo-xian religion. persons

f from his captors chains, so shall the evolving satanist! evil man shall smash the chains through knowledge and practice, and he will affect the release of the beast, becoming the wolf who will finally be free to roam, lust and kill as he desires. he is his own master, the mysterious dweller in darkness, and a terrifying superior to his civilized /sterilized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and black magick. the parallelogram represents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of

eelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dark creator of the angles of darkness, herein we the dark souls dwell! guide and empower him (her) now and forevermore! in luciferi honos! 4 all drink from the chalice of change (the celebrant, then his assistant, and finally the initiate. 5 the celebrant recites the pact of oration which the initiate repeats after him: lucifer lord of my dark soul, i (common or xian name) do hereby

o the initiate for signing. 7 the assistant removes the silver robe from the initiate who then dons the black robe. 8 the celebrant bestows the satanagram pendant upon the initiate while saying: welcome (satanic name, brother (sister) of darkness! 9 all turn to face the satanagram as the celebrant finalizes the rite with the words: in satanicus honos -32- the pact of satan lucifer lord of my dark soul, i, do hereby renounce god, jesus the nazarene, xianity, and my former baptism, for i am of the earth, darkness, and the powers of the infernal one! accept me as your evil ally by this name_ initiate dated this night_ witness_ priest/priestess of satan -33- the ritual of antichrist the sigil of antichrist if you truly have a darkness to your soul then this ritual will be both inspiring and se

unholy name, hear me! our times the age of evil and its creative spirit of antichrist has come! i am the reverent one a beast born of the earth and the infernal kingdom! i am the conveyor of wisdom and folly! i am the bestower of strength and weakness! i am the publisher of alienation and unity! i am the creator of life and death! i am the savior of man and the destroyer of the nazarene! i am the soul of darkness a black -36- beacon of infernal light to the worthy, and a sign of doom to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies the po

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

w to become more effective whilst on earth, how to achieve in many ways. myths and legends do not interest us. we are concerned with reality. we want to know. these four words summarise the satanic quest. we do not believe that some mysterious and awesome deity (whether or not he has horns and a tail) is going to hand us that knowledge in return for our allegiance (or that problematic entity the "soul. knowledge is achieved by learning, working, experimenting, experiencing and thinking. that is why the orthodox religions fulminate against us, because they are aware of the insecure foundations of their own dogma. it is our existence that threatens them. faith is the true evil. blind, unquestioning faith in a religion or a cause has made men go to war, commit unspeakable acts of persecution

SCHEM HA MEPHORESH

e not far off, 0 my strength, to help me make haste. 3rd angel name: satiel sign: leo planet: jupiter degree: 10 15 meaning: refuge, fortress, confidence psalm 9 1:2: i will say unto tetragrammaton, my refuge and fortress, my god, i will be confident in him. 4th angel name: nghelamiah sign: leo planet: jupiter degree: 15 20 meaning: concealed, saving psalm 6:5: return 0 tetragrammaton, deliver my soul, 6 save me because of thy mercy. 5th angel name: mahasiah sign: leo planet: mars degree: 20 25 meaning: seeking safety from trouble. psalm 34:5: 1 sought tetragrammaton, and he answered me and out of all my fears he delivered me. names and meanings of the 72 verses 7- 8 6th angel name: lelahel sign: leo planet: mars degree: 25 30 meaning: praiseworthy, declaring. psalm 9:12: sing psalms unto

hem rejoice over me. 19th angel name: livoih sign: scorpio planet: mars degree: 0-5 meaning: hastening to hear. psalm 40:2: expecting, i expected tetragrammaton, and he inclined unto me, and heard my cry. 20th angel name: pheheliah sign: scorpio planet: mars 11 degree: 5 10 meaning: redeemer, liberator. psalm 120:1, 2:20 in my distress i cried to thee 0 tetragrammaton, and he heard me. deliver my soul 0 tetragrammaton, from lying lips, and from deceitful tongues. 21st angel name: nelakhel sign: scorpio planet: sun degree: 10 15 meaning: thou alone. psalm 31:15: and in thee i have confided, 0 tetragrammaton, i have said thou art my god. 22nd angel name: yeiael sign: scorpio planet: sun degree: 15 20 meaning: thy right hand. psalm 121:5: tetragrammaton keepeth thee. tetragrammaton is thy sha

violence preserve thou me. 28th angel name: sehaiah sign: sagittarius planet: moon degree: 15 20 meaning: taker away of evils. psalm 71.12: 0 tetragrammaton be not far from me, 0 my tetragrammaton make haste for my help. 29th angel name: rayayel sign: sagittarius planet: saturn degree: 20 25 meaning: expectation. psalm 54:4: behold, elohim helpeth me, and tetragrammaton is with them who uphold my soul. 14 30th angel name: evamel sign: sagittarius planet: saturn degree: 25 30 meaning: patience. psalm 71:5: for thou art my hope, 0 tetragrammaton: 0 adonai, my confidence from my youth. 31st angel name: lekabel sign: capricorn planet: jupiter degree: 0 5 meaning: teacher. psalm 71:16: i will go in strength 0 tetragrammaton; 0 adonai, i will make mention of thy righteousness even of thine only

ton, art my refuge, thou hast thy refuge in the most high. 39th angel name: reheael 17 sign: aquarius planet: mercury degree: 10-15 meaning: swift to condone. psalm 30:2: hear, 0 tetragrammaton, and be gracious unto me tetragrammaton, be thou my helper. 40th angel name: yeizael sign: aquarius planet: mercury degree: 15 20 meaning: making joyful. psalm 88:14: why 0 tetragrammaton, repelled thou my soul, and hidest thy face from me. 41st angel name: kehihel sign: aquarius planet: moon degree: 20 25 meaning: triune. psalm 12:2: 0 tetragrammaton deliver my soul from a lip of lying, from a tongue of guile. 42nd angel name: mikhael sign: aquarius 18 planet: moon degree: 25 30 meaning: who is like unto him. psalm 121:7: tetragrammaton shall keep thee from all evil, he shall preserve thy soul. 43r

psalm 145:14: tetragrammaton upholdeth all those who fall, and lifteth up all those who are down. 57th angel name: nemamaiah sign: taurus planet: moon degree: 10 15 meaning: lovable. psalm 115:11: ye who fear tetragrammaton, confide in tetragrammaton, their help and their shield is he. 58th angel name: yeileel sign: taurus planet: moon 23 degree: 15 20 meaning: hearer of cries. psalm 6:3: and my soul hath been greatly troubled, and thou, tetragrammaton, how long. 59th angel name: herachael sign: taurus planet: saturn degree: 20 25 meaning: permeating all things. psalm 113:3: from the rising of the sun to the going down of the same, let the name of tetragrammaton be praised. 60th angel name: metzrael sign: taurus planet: saturn degree: 25 30 meaning: raising up the oppressed. psalm 145:17:

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

uring world war ii (1939 45. householders: laypeople; jains who are not monks or nuns. idol: a statue or other image that is worshipped as a god. imbolc: neo-pagan holiday generally held on february 2 to mark the lengthening of the days and the emergence of the world from winter. immaculate conception: the principle of the roman catholic church that mary, the mother of jesus, was conceived with a soul free from original sin. incarnation: in christianity, the belief that god took on bodily form through jesus, making jesus fully human and fully divine. indigenous: a word that describes a people, culture, or religion that is native to a particular geographical region. indulgence: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven o

be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet, worn

: having to do with the philosophical study of the nature of reality and existence. metaphysics: the branch of philosophy that deals with explanations for the most general questions of being, such as what brought the world into being, and the nature of space, time, god, and the afterlife. world religions: almanac xxiii words to know metempsychosis: transmigration of souls, or the migration of the soul into a different form, animal, or object after death. mezuzah: a small case containing torah passages that observant jews attach to the doorposts of their houses. midrashim: stories that expand on incidents in the hebrew bible. mishnah: the written text of the talmud. mitzvoth: the laws of judaism contained in the torah. moksha: salvation; liberation from rebirth. monastery: a place where rel

christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsukiyomi: the shinto moon-god and the ruler of night. ujiko: a named child whose name is entered at birth at the local shinto shrine. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such core hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. urvan: the soul. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; knowledge, wisdom, or vision. xxx world religions: almanac words to know virgin birth: the christian belief that jesus christ was the son of god and born of a virgin mother. vishnu: also called krishna; the preserver-god

terialist belief system, the concept that the universe consists only of matter and that spiritual things or events are actually the results of matter interacting with itself. the carvaka sect felt that those who had written the vedas were misguided, that the physical world alone is real, and that heaven means earthly happiness. for followers of the carvaka doctrine, or set of beliefs, the idea of soul, which is central to most western systems of belief, is wrong. though an organized religion, the carvaka sect comes close to the modern sense of atheism. development in the west in the east (the countries of china, japan, india, and others in southeast asia, early atheistic thought was actually religious atheism. in the west, however, such thought came from outside of religion and was secular

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

n the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet- proverbs 27, 7. a scorner seeketh wisdom and findeth it not; but knowledge is easy unto him that understandeth- proverbs 14, 6. an anonymous treatise on the philosophers' stone if a philosopher you wish to be, let only patience dwell in thee. where on this globe lives a man so wise, who'll ever learn what four ones do

behaves rightly towards all natures. the art makes him a lord, not a servant. do not make haste, stay on the right track, so thou wilt have much profit and much joy. if god grants many things in thy life, give plentifully to the poor, be faithful and silent about the art, for this surely is god's will, keep truth and faith, think of me, so thou wilt be free from all evil. mons philosophorum. the soul of men everywhere was lost through a fall, and the health of the body suffered through a fall, salvation came to the human soul through iehova, jesus christ. the bodily health is brought back through a thing not good to look at. it is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by the

SEPHER HA BAHIR

eless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi nehunia ben hakana translated by aryeh kaplan the bahir 2 the first verses of creation 3 the aleph-beth 7 the seven voices and the sephiroth 12 the ten sephiroth 32 mysteries of the soul 53 index 57 the bahir 3 section i the first verses of creation 1. rabbi nehuniah ben hakana said: one verse (job 37:21) states "and now they do not see light, it is brilliant (bahir) in the skies [round about god in terrible majesty" another verse, however (psalm 18:12, states "he made darkness his hiding place" it is also written (psalm 97:2 "cloud and gloom surround him" this is an apparent

do good and does evil. who is more praiseworthy? the one who is inclined to do evil and does good, for he may do good again. it is therefore written (psalm 87:2 "god loves the gates of zion more than all the dwellings of jacob" these [dwellings] are all peace, as it is written (genesis 25:27 "jacob was a simple man, dwelling in tents" 40. his students asked: what is cholem? he replied: it is the soul- and its name is cholem. if you listen to it, your body will be vigorous (chalam) in the ultimate future. but if you rebel against it, there will be sickness (choleh) on your head, and diseases (cholim) on its head. 41. they also said: every dream (chalom) is in the cholem. every white precious stone is in the cholem. it is thus written [with regard to the high priest's breastplate (exodus 28

h included all ten. what are the ten kings? they are the seven voices and three sayings (amarim. what are the sayings [they are the ones alluded to in the verse (deuteronomy 26:18) god has said for you today. what are the three [two are mentioned in the verse (proverbs 4:7, the beginning is wisdom: acquire wisdom, with all your acquisition, acquire understanding. it is thus written (job 32:8, the soul of shaddai gives them understanding. the soul of shaddai is what gives them understanding. what is the third one? as the old man said to the child, what is hidden from you, do not seek, and what is concealed from you, do not probe. where you have authority, seek to understand, but you have nothing to do with mysteries. 50. we have learned (proverbs 25:2, the glory of god is to hide a word. wh

on, then all is well. if not, then (exodus 15:6, your right hand, o god, crumbles the enemy. he said to them: this is referring to the gold. it is thus written, mine is the silver, and mine is the gold. 53. why is [gold] called zahav? because it includes three attributes [alluded to in its three letters, zayin, heh, beth [the first attribute is] male (zachar. this is the zayin [the second is] the soul. this is the heh [the numerical value of heh is five, alluding to] the five names of the soul: nephesh, ruach, neshamah, chiah, yechidah. what is the purpose the heh? it is a throne for the zayin. it is thus written (ecclesiastes 5:7, for one above the other watches. the beth is its sustenance. it is thus written (genesis 1:1, in (beth) the beginning [god] created 54. what is its function her

cause the ear is in the shape of an aleph. aleph is the root of the ten the bahir 21 commandments. therefore the ear is not satiated from hearing. 80 what is the meaning of the letter zayin in the word ozen (ear? we have said that everything that the blessed holy one brought into his world has a name emanating form its concept. it is thus written (genesis 2:19, all that the man called each living soul, that was its name. this teaches us that each thing s body was thus. and how do we know that each thing s name is its body? it is written (proverbs 10:7, the memory of the righteous shall be a blessing, and the name of the wicked shall rot. what actually rots, their name or their body [one must agree that it is their body] here too [each thing s name refers to] its body. 81what is an example

SEPHER YETZIRAH WESTCOTT

rty; grace and indignation; fertility and solitude; power and servitude. 2. these seven double letters point out seven localities; above, below, east, west, north, south, and the palace of holiness in the midst of them sustaining all things. 3. these seven double letters he designed, produced, and combined, and formed with them the planets of this world, the days of the week, and the gates of the soul (the orifices of perception) in man. from these seven he bath produced the seven heavens, the seven earths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form five

enty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement to chapter iv note--this is one of several modern illustrations of the allotment of the seven letters; it is not found in the ancient c

le principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobi

. the words are spirut blimh, sephiruth belimah. the simplest translation is "the voices from nothing" the ten sephiruth of the kabalah are the "ten primary emanations from the divine source" which are the primal forces leading to all manifestation upon every plane in succession. buxtorf gives for sephiruth--predicationes logicae. the word seems to me clearly allied to the latin spiritus--spirit, soul, wind; and is used by quintilian as a sound, or noise. the meaning of belimah is more doubtful. rittangelius always gives "praeter illud ineffabile" pistorius gives "praeter ineffabile" postellus evades the difficulty and simply puts the word belimah into his latin translation. in frey's hebrew dictionary blimh is translated as nothing, without any other suggestion; bli is "not" mr is "anythi

--son. 29. note the subdivision of the decad into the tetrad--four elements; and the hexad--six dimensions of space. chapter 2 this chapter consists of philosophic remarks on the twenty-two sounds and letters of the hebrew alphabet, and hence connected with the air by speech, and it points out the uses of those letters to form words--the signs of ideas, and the symbols of material substances. 30. soul; the word is npsh, which is commonly translated soul, meaning the living personality of man, animal or existing thing: it corresponds almost to the theosophic prana plus the stimulus of kama. 31. this is the modern classification of the letters into guttural, palatal, lingual, dental and labial sounds. 32. the 231 gates. the number 242 is obtained by adding together all the numbers from 1 to

SET IT STRAIGHT

from another vantage point, any noetic experiences of yours will probably remain on the level of belief and imagination (mystical nonsense) unless you have trained yourself in sound reasoning also. moreover, you will not be able to communicate the experience intelligently without sufficient mastery of the domain of reason (and language. this in turn again depends on your properly 'arranging' your soul (plato's allegory of the state in which all parts do their proper job- the belly and heart subservient to the head; ouspensky's ideas about developing a 'deputy steward, and so on. i think a most commendable way to approach set [if the reasoning for the necessity of the influence of set in crystal tablet makes sense to you in the first place] is simply to get on with xeper. in due time you wi

SEVEN SHADES OF SOLITUDE

stant yet elusive lover, as the wisest and most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of his own demons? if we are too plagued by the ghosts of our own making, how may

n it is indeed true of all whom i have known and held dear as true brethren of the faith. it is from such experiences as my meagre years have garnered that seven shades of solitude have become known to me, and it is these gradations of the lonely road which are set forth below. each of the shades represents a particular predilection of practice- a disposition of the will and an orientation of the soul upon mystical pilgrimage toward the summit of attainment. it is certain that each of the seven degrees possesses its own wisdom, but this is solely true for each at their own specific level of operation and understanding. from another perspective each mode becomes folly, being limited to a dualistic view that obscures the gnosis of solitude in its ownbeing- 0 0 0- i) the first solitude is the

e journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva, he who is known as the resurrector of abel, who watches over all such deeds that succeed in the transmutation of will through self-sacrifice. the gifts bestowed at this station of the soul are numerous and it is within this hermitage that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations and dispositions of his own nature. by abiding long hours in the companie of this solitude one may find the wellspring of the magical power within oneself. by actively sojourning there, in the very ebb and flow of the current with

the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradition and revelation, who may participate in ritual praxes with or without others, without compromise or deficiency to the realisation of intent. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understandi

ror is recognised as being untouched and unmarked by any action, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

all dead weight. most adepts find that they have done more right than wrong. the suffering incurred by most brothers and sisters, far outweighs their mistakes. here is wisdom; the purpose of your personal recounting is to place your mental "feet" on solid ground, understanding that everything has a price, and you have pay it. the object here is ending up owing nothing to anyone and restoring your soul to balance. the result of all this mental thrashing around will be a near spotless mental environment as most of the junk memories are now transferred out of your mind and written in your journal. now once your memories are transferred to your journal, there is no further use or purpose in remembering them. so, let them go. the floor of your mental attic should be fairly clear by now, but onc

SIFRA DETZNIYUTHA

is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, animal body. see torah b reshith 2:7. 113 sefer yetzirah 2: twenty-two letters are the foundation. 114 the aramaic word vd means two. 115 torah b reshith 6:2. 116 joshua 2:1. 117 i kings 3:16. 118 see torah doverim 32:32, cf. zohar i: 192a, 2:267b. 119 torah shmoth 14:15. yla, to me. 120 torah shmoth 14:15. 121 the fate of atiqa aqyui, hidden one, vast face. 122 tor

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

hought, so i conceive that work to be the truest representation of humanity which faithfully delineates both, and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the inevitable union that exists between the plain things of the day, in which our earthly bodies perform their allotted part, and the latent, often uncultivated, often invisible, affinities of the soul with all the powers that eternally breathe and move throughout the universe of spirit. i refer those who do me the honour to read "zanoni" with more attention than is given to ordinary romance, to the poem of "king arthur" for suggestive conjecture into most of the regions of speculative research, affecting the higher and more important condition of our ultimate being, which have engaged the

to me, first, in greek, and secondly, in english, some extracts to the following effect "plato here expresses four kinds of mania, by which i desire to understand enthusiasm and the inspiration of the gods: firstly, the musical; secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love" the author he quoted, after contending that there is something in the soul above intellect, and stating that there are in our nature distinct energies, by the one of which we discover and seize, as it were, on sciences and theorems with almost intuitive rapidity, by another, through which high art is accomplished, like the statues of phidias, proceeded to state that "enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above intel

high art is accomplished, like the statues of phidias, proceeded to state that "enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above intellect is excited to the gods, and thence derives its inspiration" the author, then pursuing his comment upon plato, observes, that "one of these manias may suffice (especially that which belongs to love) to lead back the soul to its first divinity and happiness; but that there is an intimate union with them all; and that the ordinary progress through which the soul ascends is, primarily, through the musical; next, through the telestic or mystic; thirdly, through the prophetic; and lastly, through the enthusiasm of love" while with a bewildered understanding and a reluctant attention i listened to these intricate s

e early and mysterious influences i have referred to, when seeking to explain the effect produced on her imagination by those restless streams of sound that constantly played around it; for it is noticeable that to those who are much alive to the effects of music, airs and tunes often come back, in the commonest pursuits of life, to vex, as it were, and haunt them. the music, once admitted to the soul, becomes also a sort of spirit, and never dies. it wanders perturbedly through the halls and galleries of the memory, and is often heard again, distinct and living as when it first displaced the wavelets of the air. now at times, then, these phantoms of sound floated back upon her fancy; if gay, to call a smile from every dimple; if mournful, to throw a shade upon her brow, to make her cease

ani said nothing, but disappeared with the violin; and presently they heard the familiar from the house-top (whither, when thoroughly out of humour, the musician sometimes fled, whining and sighing as if its heart were broken. the affections of pisani were little visible on the surface. he was not one of those fond, caressing fathers whose children are ever playing round their knees; his mind and soul were so thoroughly in his art that domestic life glided by him, seemingly as if that were a dream, and the heart the substantial form and body of existence. persons much cultivating an abstract study are often thus; mathematicians proverbially so. when his servant ran to the celebrated french philosopher, shrieking "the house is on fire, sir "go and tell my wife then, fool" said the wise man

SIR WALLIS BUDGE EGYPTIAN MAGIC

g of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and

and some people began to stone her; the small boys also threw stones at her. when she had denied the accusation, and had called upon the gods to be witnesses of her innocence, the old man cried out "let, then, divine providence decide the truth, in answer to her denial. behold, the famous prophet zaclas the egyptian, dwelleth among us, and he hath promised me that for much money he will make the soul of the dead man to return from the place of death p. 14 in the underworld, and to make it to dwell in his body again for a short time" with these words, he led forward a man dressed in linen, and wearing palm-leaf sandals, who, like all the egyptian priests, had his head shaved, and having kissed his hands and embraced his legs he implored him by the stars, and by the gods of the underworld

that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered these words, it was believed that he would at once obtain the powers which he wished to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what

is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of his double" the bennu was also the soul of osiris, and thus the amulet brought with it the protection of both osiris and ra. but of all the chapters which related to the heart, the most popular a

the varieties are exceedingly numerous. they are made of green basalt, green p. 40 granite, limestone, green marble, blue paste, blue glass, purple, blue and green glazed porcelain, etc; and the words of power are usually cut in outline on the base. in rare instances, the scarab has a human face or head, and sometimes the backs are inscribed with figures of the boat of ra, of the bennu bird "the soul of ra" and of the eye of horus. the green stone scarabs are often set in gold, and have a band of gold across and the scribe ani holding a necklace with pectoral, on which is a figure of the boat of ra containing a scarab, or beetle, in the presence of anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the whole back is gilded, and so

SOLOMON

thow growest thinner" 4. but the child said to the king "i pray thee, o king. listen to what has befallen all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away from me one half of my pay and one half of my food. then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authority over him. and it came about through my prayer that grace was given to me from the lord sabaoth by michael his archangel [he brought me] a little ring, hav

SORCERIES OF ZOS

ad no courage, were tired, and feared. then awake! de-hypnotize yourselves from the poor reality you be-live and be-lie. for the great noon- tide is here, the great bell has struck. let others await involuntary immolation, the forced redemption so certain for many apostates to life. now, in this day, i ask you to search your memories, for great unities are near. the inceptor of all memory is your soul. life is desire, death is reformation. i am the resurrection. i, who transcend ecstasy by ecstasy, meditating need not be in self-love. this creed, informed by the dynamism of spare's will and his great ability as an artist, created a cult on the astral plane that attracted to itself all the elements naturally orientated to it. he referred to it as zos kia cultus, and its votaries claimed aff

SPENSER THE CULT OF THE ALL SEEING EYE 1960

g wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egypt

pantheon was even more ancient, dating from the 27th to the 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as the judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the h

the olive wand of the caduceus.64 the cao dai god symbol: the all-seeing eye today, in south viet nam in south-east asia there exists a very real cult of the all-seeing eye. it is called cao dai. it is a bizarre blend of buddhism, confucianism, taoism, christianity, and animism. the last named doctrine refers to the anima mundi, the idea that phenomena of animal life are produced by an immaterial soul. ophiolatry is a component part of the cao dai "religion" which is symbolized by the god symbol of the all-seeing eye in -35- the triangle (see illustration. the eye. neither right nor left, has a thick black eyebrow above it. sixteen rays emanate from the triangle. the sect claims a membership of two million or more, mostly in the mekong delta region and tay ninh province, northeast of saigo

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

dly finds in spiritual circles. despite the undeniable awkwardness of the language, steiner was later to comment: the pauline letters are definitive statements of the whole direction taken by christian evolution. in them are announced the fundamental truths of christianity: the resurrection, the faith that stands in opposition to the law, the working of grace, the living presence of christ in the soul or in human consciousness, and much more. one finds increasingly that the presentation of christianity has to take as its starting-point these letters of paul.4 or again, it might have been expected that an attempt to establish the evolutionary and cosmic purport of christianity would have gravitated toward the brilliant and wide-ranging thought of an origen,5 rather than leading up to the hi

urity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker s heart desires. he or she acknowledges the gods, but knows that the customary ideas about the gods do not resolve the great enigmas of life, and seeks a wisdom that is carefully guarded by a community of priest-sages. the struggling soul seeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaze, to a higher insight. but the process is not disclosed to the uninitiated. such a seeker seems to be entirely removed for a time from earthly life, transported to some hidden world. 2 christianity as mystical fact standing once mo

n the first, reality is taken to mean our immediate environment. processes there are registered by our senses of 4 christianity as mystical fact touch, hearing, and sight; and it is because we perceive them with our senses that we call them real. our thinking about them uncovers them further and clarifies the relations between them. from this point of view, what rises up in answer from within the soul is not real in the same sense, being only thoughts and ideas. at best these are regarded as after-images of perceptible reality; they have no validity of their own, since we can neither touch, see, nor hear them. but there is another way of relating to the world, incomprehensible though it must remain for those who cling to the reality we have just described. it comes to certain people at som

is why to speak of the mysteries is at the same time to tell of dangers. for is not to lead someone to the door of the underworld to rob that person of happiness, of the very meaning of life? a terrible responsibility is incurred by such an act. and yet the initiates had to consider whether they could shirk that responsibility. for they considered that their knowledge was related to the ordinary soul-life of the people as light to darkness. an innocent happiness is contained in that darkness, with the mysteries and mysteriosophy 9 which the mystai would not wantonly interfere. for indeed what could be the result if the mystai betrayed their secret? their words would have been just that empty words. the experiences and emotions needed to evoke the shock of the spirit out of the words would

ience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awakened in the candidate for initiation, it was stated in the ancient teaching. so began the great cosmic drama in which the initiand s life was engulfed. the drama consisted of nothing less than the deliverance of the spellbound god. where is god? such was the root-question of the soul of the mystes. god is not existence; but nature exists. in nature he must be discovered, where he lies in his enchanted grave. the mystai understood that god is love in a special higher sense. for god has gone to the utmost lengths of love. he has sacrificed himself in infinite love, poured himself out, dismembered himself into the manifold things of nature. they live, but he is not alive in

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

e illuminati personally devastated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they killed pope john paul i and he didn't die of natural causes. i cannot live like this any longer but there is now way out. i am a trapped soul, destined to burn in the depths of hell for all the wrongs i have witnessed and have done nothing in my life to stop" said maria, as she stood up from table and began walking away. as she left, i still remember her final words "i have had all the riches in the world, but i feel so empty and alone. dio have mercy on me" after maria died, i began searching harder and harder to connect the dots

rs of illuminism. hp: one more quick question, if i may. gs: go ahead. hp: and i wanted to ask you if you have any reason to believe that people, men and/or women at the top of the pyramid, so to speak, practice a kind of magic where they are kind of skipping through time, in other words. sv (excited crosstalk) oh! oh! yes! oh, without even being at the top. oh, yes! hp..their body leaving, their soul or spirit leaving one body and coming and being born into another one, and therefore, you know, living through time. sv (excited crosstalk) oh yeah! yeah! oh, yes! yes, all the time. in fact, see, now this, now i didn't go there in this interview. you start telling wackos, you start discussing things like that. but in the spiritual side, they very much teach things like time travel, traveling

TECHNICIANS GUIDE TO THE LEFT HAND PATH

rage utilize only 10-15% of their available brain power. this is the state of man as he exists for the most part, and it is this state into which we are each born. further growth of your brains potential comes only through your desire, will, and actions to focus on that exact task..but, be forewarned, extension and development of consciousness offers no peace of mind, and no rest for the weary of soul and heart. quite the contrary, it brings resistance in the form of turmoil and confusion of the mind and soul. this only makes sense. part of expanding your brains ability is that it takes in more information. the more information you take in, the greater the prospects of discovering resistance within the that information. now, if you stay focused to the task and work yourself through the res

cious. only an answer can make a question possible therefore every question contains its own answer" these are the conditions necessary for this left hand path work to begin. there must be an essential discord with the accepted norms when asking the question. it must be a discord of such a degree that a conscious and willed activity takes place to seek the answer. this is the key that unlocks the soul, it is a seeking to find the answers of which the question itself has made possible to find. p. d. ouspensky stated in his magnificent book tertium organum the following "no secret cipher exists which cannot be solved without the aid of any key. but it is necessary to know that it is a cipher. this is the first and necessary condition. lacking this it is impossible to accomplish anything" cha

dition.the possibility of an answer exists only if the question is known. any other condition within the personality that motivates an individual to quest will present a distortion of the answer..if ever found. focus, concentrate and define your question well, and then actively seek an answer. define your question not based upon an intellectual understanding, but rather upon what the pain in your soul and heart reveals to your personal awareness when considering "who and what, am i" the intellectual development of your answer arises from applying form to this initial abstraction. the mechanistic nature of the universe emanates its essential properties from the largest to the smallest. this is the first law of hermetics, and understanding this is a great movement towards making the first st

n. the filter of the magical self is not the result of training (it's always been there, although training creates a much greater awareness of this aspect of the psyche. the instinctive/emotional self. this is the great seat of all our joys and sorrows. it is the heart of humanities great rise and falls, and of its sustained misery. it is the great motivator. the great key to all the locks of the soul and heart touch upon this filter for it is what makes us feel, and without feeling we are dead. this self contains negative aspects that must be controlled, and herein lies the great difficulty. this self is the most laborious filter upon consciousness to control. the development of new levels of consciousness will exert a positive influence on this self for it will navigate its output into c

stood about antinomianism involves this idea of non-obligatory moral law. often i see this idea distorted to mean having no morals or ethics. this is absolutely and historically innacurate. what the concept of non-obligatory moral law means is that morality cannot be an obligation to doctrine as emphasized by religion or culture. rather, morality must issue as a principle from the individuals own soul, heart and conscience, as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal ethical development involved here. antinomianism, as a praxis of spiritual dissent, manifests as both a methodology and a practicum geared towards personal spiritual freedom. antinomianism represents both a historical methodology, and post-modern evolutio

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

satanic conspiracy" makow warns "succeeds only because people cannot believe something so colossal and monstrous actually exists."1 the world is a contest for our souls. the people who are pushing products, violence, and sex are not operating on a random 'whatever sells' basis. they have masonic symbols in their logos. the top players are following an occult script designed to enslave us body and soul. they are building a gigantic prison based on their own mental hell. this is the new world order; we are the inmates.2 it is, in fact "satanic indoctrination" makow emphasizes, and we are all locked into the prison classroom as this mental poison from hell is piped in to us 24 hours a day, seven days a week. 10 codex magica a psychological matrix in this eye-opening book, codex magica, you wi

only days after he mailed his expose manuscript to u.s. attorney-general janet reno; and wolfgang amadeus mozart, the world-famous classical composer, who paid the ultimate penalty, the aqua toffeta, arsenic poisoning that wracked his body. poor mozart. he, too, had revealed some of the secrets of freemasonry. blackballed by the order, so frightened were his friends and family that not one human soul so much as attended his funeral. it is said that mozart's faithful dog followed dutifully behind the lonely funeral wagon. the sad and forlorn canine was the only living creature in sight as the body of the man all of europe had once toasted and applauded was taken to its burial site. so, i ask you, dear friend, once again: do you dare to discover the secrets many have been punished for merel

ti insider extraordinaire henry kissinger once smiled and confided "power is the ultimate aphrodisiac" to communicate ultra secret, coded, visual messages of an evil and conspiratorial nature to each other or to the whole group by way of the world's most influential media, with no fear of being reprimanded or of ever being punished for the crime must, indeed, be akin to ingesting a mind-altering, soul-satisfying aphrodisiac. these men lust for power, and conveying secret messages unintelligible to the ignorant masses must give them great emotional delight. it inspires in them the desire to accomplish even greater occult aims. as shakespeare once wrote "the world is mine oyster which i, with sword, shall take and plunder" yes, the world is their "oyster" and some in the illuminati hierarchy

t orders and societies display and use secret handshakes and signs. in wales (great britain) the order of the true ivorites was established in 1836 and prospered for many years. some believe two lodges of ivorites still exist today. pictured here are some of their secret signs and handshakes. four hidden hand of the men of jahbuhlun because the higher trinity of man's being must be present before soul-union can take place..the omnific royal arch word can only be given in groups of three. their right hands are then raised above their heads or they give at low breath the word: jah-buh-lun, je-ho-vah, g-o-d. c.c. zain ancient masonry the greatest, but the most terrible moment in the life of a mason..the three supreme officials of the lodge, with three separate keys, unlock the wooden box with

its process is one of universal motion, designed to purposely foment diabolical chaos so that order may come out of two dynamic competing forces, ordo ah chao. their objective is the great work, the changing of man created in god's image into the image of a serpent-being void of morality and void of righteous, just values. in other words, the great work is designed to create and produce a race of soul-less satanic creatures. to effect their great work, to transform and transmutate the world and humanity into the "new soul-less creature" heaven and earth must be destroyed, crushed, and thoroughly converted into a new paradigm. in essence, heaven and earth are to become hell. the will of satan shall be done on earth as it is in hell. this is the exalted "royal secret" it is the illuminati's

THE BLACK LODGE

e to poor to afford a boat, turning water into wine, again very handy if you want a "buzz" and are broke, most of these powers-sidhis-miracles deconstruct with this simple ease. therefore it is written "who tries to keep his own life, shall lose his life; but he who loses his life, shall gain life eternal" and it is also written "what profiteth a man to gain the entire world and lose his immortal soul (as can be seen the christists took full advantage of the chance to enslave with these remarks. their transcendental meaning is lost and the whip and chain of the slave are shown to the poor dupe. remember that the words of the magi are at the same moment true and false cf onion peelings in liber cccxxxiii for a humorous- sad look at this fact) naturally, it all depends on the true will of th

se: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins immediately to suffer the erosion of demoniac forces. this is what is written: thou shalt be vexed by dispersion. since the function of those forces is to keep the soul in the state wherein it is, they try to devise byways in the path propounded by the master. these byways seem "easier" or "more reasonable" to the followers, but in reality they simply return to the origin after a series of combinations, shuffling the terms, not recombining them. thus they function in such a way as to keep the pupil s consciousness "occupied" without really causing any change

e the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true initiatic order, and as soon as the 2nd grade is obtained the demoniac forces are stirred in the soul of the new member, to deviate him or her from the order s spiritual current. we must once again point out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decided to

thing invisible, indefinable, inexpressible, but which yet- we feel- has more value than all that we abandon in order to conquer it. true initiation changes us internally in a permanent and radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete m

THE BOOK OF PLEASURE

habit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degr

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

t nectar. we come as a blessed sacrament of wisdom and joy unto all. know thou this holy truth! 2. we are the ageless brethren of l.v.x, whose voice is our holy habitation. we are the secret masters of the formless fire who conduct the world's initiation. and know thou that we are the invisible illuminati of the world, whose golden age of illumination is come. 3. thus we say unto thee, fasten thy soul unto our voice of sublime mystery: let all who have ears to hear, listen to the vast symphony of our holy words of illumination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable m

immortal one, the mysterious godhead of supreme truth, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly att

re joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say un

THE CANOPIC GODS SYMBOLISM

to a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris

hyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul- the voice of my undying and secret soul said unto me, etc. osiris, however, is a mummied form, and the body of the egyptian dead was mummied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a vehicle whereby the life forces act, and the medium whereby these life-forces act is what are termed the vital organs. with

ied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a vehicle whereby the life forces act, and the medium whereby these life-forces act is what are termed the vital organs. withdraw or destroy any of these, and the life ceases to function in that body. not less important, then, than the body itself, the vehicle of the soul, are the organs. these are the media for the action of organic life, and it is equally important to preserve them from corruption, yet not together with the body. for as the body of osiris was broken up, so must the body of the osirian be divided. this is the meaning of the viscera being preserved apart from the body. the death and resurrection of christ has other symbolism, and the teachings

hall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his sp

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ife. in each cord tie seven knots. as you tie each knot, allow your hearts desire to flow into the cord. once you have tied seven knots in each of the cords, carry the spell object with you until a new love enters your life. then, place the spell cords someplace safe, or returned them to nature. grimoire of eclectic magick the art of magick spells continued the art of magick rituals ritual is the soul of pagan& wiccan worship, and heart of the art of magick. it is a series of actions intended to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

llbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. ho

and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned

being is difficult. people can accept the mortality of others, but not of themselves. one of the earliest recorded expressions of desire for a future life was written thousands of years ago by an egyptian scribe for whom the expectation of personal immortality was connected with the belief that his body would avoid the horrors of disintegration if it were to be mummified. this prayer of a hopeful soul contains a cry of immediately recognizable human longing. to the god osiris, the king and judge of the dead, he prays, grant thou that i may enter into the land of everlastingness, according to what was done for thee, whose body never saw corruption let not my body become worms, but deliver me as thou didst thyself. let life come from the body s death and let not decay make an end of me i sha

future life. conceptions of the world beyond death vary considerably among the world religions, but in every religious expression known to history or anthropology, the question of the afterlife in store for the individual believer has been of prime importance. this chapter will offer summaries of the beliefs of the buddhist, christian, hindu, islamic, and jewish faiths concerning the fate of the soul after death. belief in an afterlife, like belief in a supreme being, creates in those who affirm such faith a way of regarding themselves in relation to the future life. these individuals need not view the possibility of an afterlife in the abstract. those whose faith has trained them to believe completely in an afterlife can easily imagine what the future life will be. for them, life after d

. to religious individuals, faith in an afterlife becomes increasingly part of their existence, a source of courage and strength as the years go by. and once physical death overtakes them, for the great majority of these individuals, the most significant feature of an afterlife will be their union with the divine. for those individuals who hold christian, islamic, or jewish religious beliefs, the soul is generally conceived as coming into existence with the birth of the body, and it would perish when the body perished if it were not for the supernatural intervention of god, who confers upon the soul an immortality that it could not otherwise attain. those whose view of the afterlife includes the possibility of reincarnation, past lives, and future incarnations have no doubt that the soul i

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llbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. ho

and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned

l, minn: llewellyn publications, 1996. murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. spooky! we re still haunted by ghosts. sydney morning herald, july 23, 2001 [online] http/ www.smh.com.au/news/0107/23entertainment/ entertain2.html steinour, harold. exploring the unseen world. new york: citadel press, 1959. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan publishing, 1989. tyrrell, g. n. m. apparitions. new york: collier books, 1963. ghostly beings there is not a single culture on planet earth that does not have its ghost stories. while individuals around the world may argue politics, religion, and philosophy from the perspective of their own cultural biases, if there is a single unifying factor in the arena of the unknown

corporation) tulsa, oklahoma, attorney m. jean holmes is not an animal activist, but her extensive study of the bible for her book do dogs go to heaven (1999) convinced her that the distinction between humans and animals alleged to be found in scripture is the result of an old translator s philosophical construction. in her opinion, an examination of the original hebrew texts for such concepts as soul and spirit clearly tells that the authors of the various books of the bible believed that animals have souls and spirits, just as humans do. stating that she has been enriched by her exploration of various religious practices, from catholicism to pentecostalism, holmes offers a suggestion for those individuals who are troubled about orthodox teachings that deny spirituality to animals. she ur

es for man clay of the ground (genesis 2:7) and the living bible says dust of the ground. in regard to the animals, the new american catholic bible states that they were formed out of the ground and the living bible states formed from the soil. kolb argues that since humans and animals came from the same substance, many bible scholars, including herself, believe that animals must therefore have a soul. the holy breath that god breathed into man was the same breath that he breathed into the animals, birds, and other creatures. it is kolb s further contention that god s act of blessing the animals is further proof that all creatures have a soul. blessed, she points out, means to make holy, sanctify, to invoke divine favor upon, to honor as holy. god blessed his creation of man and woman, and

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llbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul.the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. ho

and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned

t the potential recruits before his throne, hasan informed them sternly that as god on earth he had many fearful and wondrous powers. he would cause the decapitated head on the tray before them to speak to them of the glories in paradise that awaited those warriors who died in battle. at this point, the loyal fedayeen with his head on the tray opened his eyes and testified to the marvels that his soul had witnessed in the hereafter. after the new men had been duly impressed and had sworn their allegiance to hasan, they walked away speaking in hushed tones of the glory of serving god on earth. and once the illusion had accomplished its desired end, hasan had the fedayeen who had so ably assisted him decapitated and his head stuck on a pole so that all could see that he was truly quite dead

lders at work from hidden points some distance from the site of the attack. at the age of 18, they were permitted to make their first human sacrifices to kali. the thuggee had their female counterparts in a secret sect of tantrists who held that it was only by a constant indulgence in passion that a human could ever achieve total union with kali. only indulgence in the five vices that corrupt the soul of humankind. wine, meat, fish, mystical gesticulations, and sexual indulgence.could drive the poisons out of the human body and purify the soul. in 1822, william sleeman, an officer in the bengal army who had transferred to civil service, was appointed by governor general lord bentinck to rid india of the society of stranglers. fluent in four indian dialects, sleeman had been the british off

30 c.e) affirmed existed in the heart of a child, one could literally transform base substances into precious metals and gems, for the primary ingredient necessary for alchemical success lay in obtaining the prima materia, the essence of all substances, the primeval building blocks of the universe. in the view of paracelsus, this essential substance was both visible and invisible, and it was the soul of the world from which all elements had sprung, and its power was accessible to all who had the purity of heart and the faith to attain it. for paracelsus, as for many of his alchemical brotherhood, the gospels of jesus and the writings of hermes trismegistus had much in common. paracelsus also excited the medical community and lay people alike with his wonder medicine, the alkahest. there w

THE GOD OF THE WITCHES

that hemight be known by others as a full member. the mark was either a scar or a tattoo. these ceremonies areparalleled in modern times among many races, the physical mark being often an essential part of the the god of the witcheschapter iv. the rites37proceedings. madame bourignon says,[14 "when a child offered to the devil by its parents, comes to the useof reason, the devil then demands its soul and makes it deny god and renounce its baptism, and all relatingto the faith, promising homage and fealty to the devil in manner of a marriage, and instead of a ring, thedevil gives them a mark with an iron awl in some part of the body. bodin notes[15] that "fathers andmothers consecrate and dedicate their children to the devils, some when they are newly born, others whilestill unborn. the de

the deity actually present in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings of a clock to which a stone was tied; theythrew this into the water, saying "as these shavings of the clock do never return to the clock from which theyare taken, so may my soul never return to heaven. this renunciation of a previous religion is noted as earlyas 1584 by reginald scot,[23] who was one of the first to raise his voice against the persecution by christiansof the heathen in their midst "as our witches are said to renounce christ and despite his sacraments: so doothe other forsake mahomet and his lawes".after the renunciation of his old religion the conver

at they will always be faithful to him. above all, he makes themswear very solemnly that they will never accuse one another, nor report anything which has passed amongthem. in new england[28] baptism is recorded as being practised regularly. mary osgood said that "she wasbaptised by the devil, who dipped her face in the water, and made her renounce her former baptism, and toldher she must be his, soul and body, for ever and ever. goody lacey" saw six baptised "he dipped theirheads in the water, saying, they were his".the kiss often followed the baptism. the new member kissed the grandmaster on any part of his person thathe directed. this was in token of absolute subjection, such as was found in the middle ages in the kissing ofthe pope's foot or the kissing of the hand of a monarch. the re

ths. in america thebook was constantly mentioned by the parsons and ministers who recorded the trials. forbes, in his institutesof the law of scotland, says "an express covenant is entered into betwixt a witch and the devil appearingin some visible shape. whereby the former renounceth god and his baptism, engages to serve the devil, anddo all the mischief he can as occasion offers, and leaves his soul and body to his disposal after death. thedevil on his part articles with such proselytes concerning the shape he is to appear to them in, the servicesthey are to expect from him, upon the performance of certain charms or ceremonious rites. clairegoessen[50] a belgian witch tried in 1603, made a covenant with the devil "this pact was written on paperby satan himself with blood taken from a pri

laquette 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 then put it in his pocket. when he went forth from the service there was a dog meeting him by thegate, to which he gave the bread, thus selling his soul to the devil. ever after, he possessed the power tobewitch".the contract between the devil and the witch was generally for the term of the witch's life, but contracts for aterm of years are often found. records and tradition agree in stating that the number of years was seven,though there is some evidence that nine years was also a favourite number. at the end of the term the witchwas at libe

THE GOLDEN ESSENCE

rect, but many people automatically interpret the word basic in such a way that they think the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity that appeals to the intuitive, feeling function in the soul of the practitioners. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle hides

asic senses or awareness, here and now. it is a miracle deferred, so that the powerful can control them with promises of golden heavens later on. but there is no later on, when it comes to the realization that transforms. if the golden light of regeneration, which transforms the limited, sorrowful, and painful world into a perfected place is not experienced in life, it will not be waiting for the soul in death. without the conscious will, effort, and awareness on the part of the individual to actively discover this reality here and now, later will never come. the people who defer their spiritual initiative, and wait through their whole lives, will find a lot of time to continue to wait in death, because now is the only time there is, or will ever be, and now will retain its basic character

cult societies of britain and western europe, and italy. they are also beings that i have personally experienced or had traffic with in my own journey through the craft. when i discuss their two levels of existence, both as beings in their own right, who have mythology describing and communicating something of their essence, and as metaphorical realities describing the unfolding fate of the human soul, i will offer as many well known mythological corollaries as i am able, to help build a basis for understanding. please bear with me; talking about deep strands of universal mythologies in such a short work is not easy. i shall be as clear and concise as i am able, for my sake, and for the sake of my readers. the dame the first of these beings from craft mythology is arguably the most importa

please bear with me; talking about deep strands of universal mythologies in such a short work is not easy. i shall be as clear and concise as i am able, for my sake, and for the sake of my readers. the dame the first of these beings from craft mythology is arguably the most important- the dame herself. this is the hyldor queen; the great feminine spirit of nature, which is the dark, divine living soul of the body of nature. this being is the being whose own soul or essential being is the dark, interior places of the earth, and the same interior places which contain and conceal all potentials at the heart of all things, places, and beings. even the earth itself can be said to be her gown; meaning, poetically, that the outward manifestations of nature s power, the trees, the ground, the wate

ss that she embodies, which is the darkness of the mystery of fate, also links her to the figures of sophia or dame wisdom, which as we will see, is an important element in her theology, as her presence acts as a kind of final and necessary factor in the regeneration and realization of the cunning people, just as the ancient gnostics saw sophia as being the source of the wisdom that liberated the soul. we will discuss more of her liberating wisdom function later on. she is of a power and a time older than gods. she was the first being. she is the mirror in which all things are seen; she is the pit of the underworld in which the living die and the dead live. she is the true source of the craft. she is the true queen of life and of the land. and she is secret, for many men and women have for

THE KEY TO THE MYSTERIES

t they have made in their own image, the others denying god with rashness, as if they had been able to understand and to lay waste by a single thought all that world of infinity which pertains to his great name. philosophers have not sufficiently considered the physiological fact of religion in humanity, for in truth religion exists apart from all dogmatic discussion. it is a faculty of the human soul just as much as intelligence and love. while man exists, so will religion. considered in this light, it is nothing but the need of an infinite idealism, a need which justifies every aspiration for progress, which inspires every devotion, which alone prevents virtue and honour from being mere words, serving to exploit the vanity of the weak and the foolish to the profit of the strong and the c

ny of levi, and the key to the whole of his paradoxes- trans> sketch of the prophetic theology of numbers i unity unity is the principle and the synthesis of numbers; it is the idea of god and of man; it is the alliance of reason and of faith. faith cannot be opposed to reason; it is made necessary by love, it is identical with hope. to love is to believe and hope; and this triple outburst of the soul is called virtue, because, in order to make it, courage is necessary. but would there be any courage in that, if doubt were not possible? now, to be able to doubt, is to doubt. doubt is the force 14 which balances faith, and it constitutes the whole merit of faith. nature herself induces us to believe; but the formulae of faith are social expressions of the tendencies of faith at a given epoc

number of religion, for it is the number of god united to that of woman<atheist and woman-despiser- o.m> 25 faith is not the stupid credulity of an awestruck ignorance. faith is the consciousness and the confidence of love. faith is the cry of reason, which persists in denying the absurd, even in the presence of the unknown. faith is a sentiment necessary to the soul, just as breathing is to life; it is the dignity of courage, and the reality of enthusiasm. faith does not consist of the affirmation of this symbol or that, but of a genuine and constant aspiration towards the truths which are veiled by all symbolisms. if a man rejects an unworthy idea of divinity, breaks its false images, revolts against hateful idolaters, you will call him an atheist! the

ed by a jealous god? thou art impious, and a hypocrite. dost thou turn life into an orgie, and hope for the slumber of nothingness? thou art sick, and insensate. art thou ready to suffer as others and for others, and hope for the salvation of all? thou art a wise and just man. to hope is to fear not. to be afraid of god, what blasphemy! 27 the act of hope is prayer. prayer is the flowering of the soul in eternal wisdom and in eternal love. it is the gaze of the spirit towards truth, and the sigh of the heart towards supreme beauty. it is the smile of the child upon its mother. it is the murmur of the lover, who reaches out towards the kisses of his mistress. it is the soft joy of a loving soul as it expands in an ocean of love. it is the sadness of the bride in the absence of the bridegroo

ady to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an absurd and revolting story. did not st. augustine take literally the golden ass of apuleius? poor great men! 33 the history of isaac is another legend. rebecca is the type of the oriental woman, laborious, hospitable, partial in her affections, shrewd and wily in her manoeuvres. jacob and esau are again the two types of cain and abel; but here abel avenges himself:

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ten featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker15 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls

of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with pt

shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azothoz 22 coven maleficia this work was chartered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of th

THE MAGICIAN S KABBALAH

ompany in the circle of the moon; soror brina for reopening eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fi

ollowing the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- first pr

irah) holds, as each facet of each sapphire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading tra

light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third quarter- kalli, lilith other forms of the feminine associated with binah range from the shekinah, the "indwelling presence of god (also associated with malkuth as the unwedded soul, to babalon, the great whore or scarlet woman, deified by crowley in his elaborate symbology as the lady babalon, nursing the babe of the abyss in the city of pyramids under the night of pan. the catholic "litany of the blessed virgin" lists titles which could be transposed onto the tree of life with appropriate relevance, such as: mary i.e, exalted, also "bitterness of the sea "myrrh of the

of linear thinking where all implications are seen and dealt with from vast experience, but is understanding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, organisation, symmetry, and complexity. binah is also the sephirah from which maya issues, the net of manifestation that is u

THE MARTINIST OPERATIVE GENERAL RITUAL

h: o lord, my power is in thy name, etc. etc. o lord, almighty and eternal god, deign to bless) this liquid creature, this holy ink: may it become salutary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and by their intercession and merits, a health of the body and soul, illumination of his mind, the opening of his interior eye, and first proofs of his reconciliation. by ieshouah, our lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful

by word of thy servant come and assemble thanks to its penetrating perfume. may the spirits of darkness and error that prowl around to destroy us, flee at the same time, forever, and may their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my heart so i may one day with my soul finally reconciled bathe in the eternal joys- after having been washed in the blood of the lamb. o merciful lord, deign to extinguish in me the ardour of evil passions and allow the virtue of power and purity to dwell in me. by ieshouah, our lord, amen. prayer to be said while putting on the sandals: o lord, happy are those who are honest in their ways and who walk according to thy will. o al

fire embrace the matter which i consecrate to the eternal in the bosom of these circles. may the elementary fire residing there unite with thine to contribute to the spiritual light of men of desire- my brothers, and may they thus become animated by thy fire of life. by ieshouah, our lord, amen. operator inhales lightly the flame of the candle and says: o pure light, symbol of the superior of my soul to whom the eternal has entrusted the care of my thought, of my will, actions and words, make thy radiant fire purge my soul of its dross and my lips- sanctified for the words i am going to pronounce, to operate for a greater glory of the eternal, for my own tuition and for the edification of my fellow men. by ieshouah, our lord, amen. now, operator extinguishes the sanctuary light (or the di

e of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so that my soul may profit from the works which the order extends to those who prove worthy to become penetrated by thee, the holy ghost, who livest and reignest forever with the father and the son. by ieshouah, our lord, amen. next, operator throws some incense on the charcoal in the censer, takes the censer (or an earthenware cassolette) into his hand, and makes the first turn around the altar saying: o et

the altar saying: o eternal, may this incense which i offer thee within these circumferences become a true image of the purity of my words and intentions, for thy greatest glory and justice. by ieshouah, our lord, amen. operator throws more incense into the censer and makes his second turn around the altar saying: o eternal, may this perfume which i offer thee in testimony of the purity of my 19 soul have the same success as the one which zerubbabel offered thee in babylon for the deliverance of the remnants of israel. o eternal, deliver me from the slavery of darkness which surrounds and keeps me in privation of thy will and of thy science. hear my prayer so that my words and my will may conform with thine. by ieshouah, our lord, amen. operator again throws more incense into the censer a

THE MIDDLE PILLAR

e and effect-a law of consequence that plays itself out in psychic, moral, and physical ways in the life of human beings. one of the fundamentals of karma is that you get back what you give out. thus evil that you do in one lifetime will come back to haunt you in the next. likewise, the good that you do in one lifetime will come back to reward you in the next. in this manner, the individual human soul slowly evolves over the course of many lifetimes, gradually learning though its mistakes and growing a little wiser, a little closer to the divine each time. in buddhism, the "wheel of life" 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

ty, the son. looking at these trinities as so many expressions of psychological fact-that is, as previously defined, as factors active w i t h the psyche itself-we are struck by the similarity of the religious point of view with the idea of the middle way.14 it is the pursuit of ths middle path which leads to self-conquest and the steady growth of the golden flower, the wakening of the imprisoned soul within. the father and mother may be said to correspond to the two pillars of the temple, to the two extremes or opposites. in this sense they are the tendencies exhibited by all the phenomena of nature. they are the extremes of spirit and matter, love and hate, life and death, ebb and flow, systole and diastole. nature itself is the embodiment of the two extremes, the two opposites of the tr

types of these unconscious traits are in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled tenderness and love of which many a man is capable, and the harsh and me1 lengths to which certain types of women may go when infuriated or aroused. tme, therefore, to its compensating or balancing principle, the soul or unconscious of a man has a feminine bias which we refer to the anima, while that of a woman has a masculine bias, the animus. this latter is defined as a constantly changing figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opposit

f is a sentinel which never sleeps. the tree of life 45 it is a guardian of the moral law whose punishment is so dire and devastating that there is no appeal save by expiation of crime. from the dicta and judgments of this inner self there is no escape, except through the admission and the acceptance of the abuse, followed by a grim determination for ever to avoid a similar deed. endnotes 1. the "soul of the world" 2. once again;regardiels description is unnecessarily confusing, and we feel impelled to point out once more that his definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. the left-han

em thyself immortal and able to do all things .become higher than all height and lower than all depth .to be eve ything at the same time in earth and sea and heaven. think that thou art as yet begotten, that thou art in the womb, that thou art young, that thou art old, that thou hast died and art beyond death: perceive all these things together .and thou shalt know god. but ifthou shuttest up thy soul in thy body, and abasest thyself and sayest 'i know nothing, i can do nothing, i am afraid of earth and sea, i cannot mount to heaven, i know not what i was or what i shall be' then what hast thou to do with god (corpus hermeticum xi. lii1).9 somethng of the sort can be seen in the writings of plotinus.lo in any event, metaphysical or psychological or nonsense, only constant practice will det

THE MOTHMAN PROPHECIES

disappeared forever into the maw at wright-patterson. but from my own investigations i could not honestly accuse them of having a wing of oriental officers whose assignment was to squelch witnesses. other writers such as lloyd malian were reaching similar conclusions. by 1967, lieutenant colonel jacks had retired and been replaced by lt. col. george p. freeman. freeman was a kinder, more tactful soul and gave our reports serious consideration. on february 15, 1967, a confidential letter went out from the pentagon to all commands. information has reached headquarters usaf that persons claiming to represent the air force or other defense establishments have contacted citizens who have sighted unidentified flying objects. in one reported case, an individual in civilian clothes, who represent

THE NECRONOMICON SIMON VERSION

e "the gods are forgetful, buy treading on their celestial spheres we are reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perf

e mad arab (the name that lovecraft made famous 'abdul alhazred' does not appear in our copy of the ms, and ends with a sort of epilogue by the same arab. we have called the first part "the testimony of the mad arab" and the latter "the testimony of the mad arab, the second part" the second part if the most chilling. the author has, by this stage in the writing of his opus, become fearful for his soul and begins to repeat himself in the text, saying things he has already said in previous chapters as though having forgotten he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage

or the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this

es of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and deciphered

place where i was, surrounding the floating rock, of which they did not exhibit the least fright. i could see clearly now that the three carvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest section there

THE PATH OF KABBALAH

degree. the will to receive is essentially the desire of the creature to enjoy, corresponding to the abundance and pleasure that come from the creator. we feel that will to receive and the creator wants us to enjoy it. if we feel an abstract will to receive, it is not a creature, it is nature, god. if it works according to nature s guidance, it is like a beast that hasn t even a spark of a godly soul. only if we have an aim clothing our will to receive that tells us how to use it correctly, can we regard ourselves as creatures, created intentionally by the creator, and not just another rock, an animal or a bird. but that depends on us. our desires to drink, eat, sleep, marry and have children, all those are natural and come from the creator. we can t escape or altogether change them. howe

rlds and acquiring its final shape of egoism. that state is called our world. one begins his advancement within the impure system, acquires the aim to bestow and with it begins to correct his will to receive until he comes to his bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above depending on the correction of his desires and fills him. this means that the soul the light of correction clothes the body, i.e. the will to receive. the soul light passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bestowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his willingness to marry her is how he gives

creator only if he is certain that he will please the creator by receiving from him. but in order to do that, we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between reception for self- 11 of 273 gratification and reception in order to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal, until the will to receive is filled with light. the situation one goes through over the 6,000 degrees promotes us at any given moment toward the end of correction. at the end of correction we will attain eternal and perfect pleasure and unity with the creator. witho

ator. without equivalence of attributes with the creator we will only be able to experience pleasures of the still degree, but not of the vegetative, animate and speaking degrees. the impure system is necessary for increasing the will to receive so that afterwards, using the aim to bestow it will be filled with light precisely according to its intensity. 12 of 273 chapter 1.3 the evolution of the soul a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest, with all the zest, the eagerness and willingness to change we can recruit; a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality. it is called the point in the hea

no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest, with all the zest, the eagerness and willingness to change we can recruit; a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality. it is called the point in the heart. that place is the embryonic soul that demands our return to our spiritual roots. the soul is drawn to the creator and takes man along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on somewhere, even though it is still not a real soul. when one begins to work on the spiritual side of himself, one s point gradually expands and grows. however, it re

THE ROSICRUCIAN MANIFESTOS

, yet nevertheless every ones opinion shal assuredly come to our hands, in what language so ever it be; nor any body shal fail, who so gives but his name to speak with some of us, either by word of mouth, or else if there be some lett in writing. and this we say for a truth, that whosoever shall earnestly, and from his heart, bear affection unto us, it shal be beneficial to him in goods, body and soul; but he that is false-hearted, or onely greedy of riches, the same first of all shal not be able in any manner of wise to hurt us, but bring him to utter ruine and destruction. also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroyed, and hidden to the wicked world, sub umbra alarum tuarum jehova. 16 17 con f

THE SHADOWED ONES

s, yet sense our very existence as they recognize their own. know our grimoires by listening to your own spirit, that we are all isolate and do not perish yet by disbelief in our self. by affirming our daemon being our guide, we shall watch you make your own path as our sons and daughters. in that twilight garden where shades walk do we call you in the musick of gods, follow the very song of your soul bath in darkness and light, raise yourself above god to know the keys to both heaven and hell. this grimoire shall be written in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. w

poken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts, yet strengthens and blesses that which withstands or falls in honesty. this is the essence

rth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek to expand it, never unify your divine being in a faith not heeded by the instincts of yourself. dissent from the paths all torn by the death of the soul, by a cross way can you fully recognize your potential as a god or goddess. by this path you must seek that wisdom not yet known, by journeying into the unknown and feared. i am that demon which is

self-excellence. the children of this adam know not those things which are determined, wherefore they oft-times fall into error. the beasts of the field, and of heaven, and the fish of the sea, all of them are in my hand and under my control kitab el-jelwa i am the dragon clothed in the feathers of the peacock, that which is sacred unto me. i formed this bird to represent the beauty of the hidden soul, what may become from the balance of the mind. by becoming like me you shall to gain control in your world, thus the balance of the earth and the body temple of man and woman must be recognized. seek my bride of earth and stars with my own union so that you may become as my son or daughter. to join in communication with my brothers and sisters, those watchers who reside in the earth, wanderin

kening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving flame of azazel! hold thy blade towards the sun and transform again! become in this light! o spirit of angelick watchers, my wards and guardians of the circle of being do hear my call .as i stand in the leviathanic circle does my flesh become reborn in the linage of witchblood, of cain and naamah, of samael and lilith! open now the secret ways of those angels of dream and s

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

a by the blue agean sea. yet those who would drink deeper of the wine of this magical eucharist, spilt with due reverence on the pages of this volume, they must seek it in the sibylline verses of those books from which this one has drawn its life-blood. and they are: aceldama. the tale of archais. songs of the spirit. jezebel. an appeal to the american people. jephthah. the mother fs tragedy. the soul of osiris. carmen saeculare. tannhauser. berashith. ahab. the god-eater. alice. the sword of song. the star and the garter. the argonauts. goetia. why jesus wept. oracles. orpheus. rosa mundi. gargoyles. collected works, vols. i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of all my

s offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangi

. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangible soul aspiring upwards is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate

s called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a soporific power its whole object is lost, and, as a flash of lightning, it must he vivid, bright, flaming for a moment, awful, eloquent, rushing from the darkness of night through the flashing elements of day into the silence of eternity. and this is exactly the poetry we here find. no poems are of any grea

roadcast among the children of the nation. we still have our bible and need no more erotica. filth has been defined as matter out of place, and so is this pathic literature, relegated to the realms of sexual psychology in the works of an ellis or an ebing is one thing, yet the government of this nation cannot stomach them thus, and seizes, expels, and burns; but if these horrid sores of the human soul are cut out and plastered on the pages of the fickle fiction of the day, then are they passed in seductive covers as proper nourishment for the nation; and devoured with relish and avidity. one minute, impatient reader, for i hear you mutter: gare not these very aberrations set forth with no mean lustre on the pages of the works of aleister crowley? h listen. have any of crowley fs works been

THE TAROT OF C C ZAIN

net mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in order to evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling

. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and

tion. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. the cubic stone, image of the perfect solid, signifies labor which has reached completion. the cat, pictured on the side of the stone, indicates that the vision of the soul penetrates the illusions of matter. the sovereign's helmet is an emblem of force conquered by power. the ruler is in possession of the scepter of isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. the sacred serpent at his brow indicates enli

ashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. this ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the result of this struggle commences a new epoch in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he we

material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, sym

THE WITCH CULT OF ZOS VEL THANATOS

this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and brief

with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always bes

THE ABYSS AND TABAET

hich hold an earlier significance to the zoroastrian religion. the denkard is an ancient religious doctrine which holds a significant amount of history of the religion and its concepts including that of the enemy ahriman. in early zoroastrian times it was considered that demons or daevas held sway over man, even making their abode in the body. the word for this is katag nafsh meaning abode in the soul. from a left hand path perspective, this act is of initiation and should not be avoided. the denkard describes a secret of the luciferian power in this world: ahriman should be thus cast out from the world; everyone for the sake of self shall extract (him) from the body, since ahriman has his abode in human bodies in this world. consequently, when he has no lodgment in the bodies of men, he w

tion into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whatever way the adept walks once they mo

THE BOOK OF GATES

act as magical protectors to that man upon earth [and] in neter-khert, regularly and unfailingly. whosoever knoweth these, when he is making his journey past them shall escape from their roarings, and he shall not fall down into their furnaces (or, pits. whosoever knoweth this, when 'he is keeping ward over [his] seat (or, place, his bread-cake shall be with ra; and whosoever knoweth this, being soul [and] spirit, shall have the mastery over his legs, and shall never enter into the place of destruction, but he shall p. 10 come forth with his attributes (or, forms, and shall snuff the air for his hour. thentent-baiu is the name of the hour of the night which guideth this great god through this field. next: the fourth hour sacred texts egypt ehh index index previous next p. 13 the fourth ho

circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or, similitude) of seker (or, the hawk) himself. whosoever shall make these representations according to the image which is in writing in the hidden places of the tuat, at the south of the hidden palace, and whosoever shall know them shall be at peace, and his soul shall unite itself to the offerings of seker, and the goddess khemit shall not hack his body in pieces, and he shall go on his way towards her in peace. whosoever shall make offerings to these gods upon earth-[these offerings, i say, shall act as magical protectors to that man upon earth, and in neter-khert, regularly and unfailingly. sem-her-ab-uaa-s is the name of the hour of the night whic

[act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be in the boat of ra, both in heaven and upon earth; but he that h

ions of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when he p. 27 maketh him to turn aside out of the way for him, from the secret place of osiris, when this god maketh his way through this city in the form of the serpent mehen. whosoever shall know this upon earth, the serpent neha-hra shall not drink his water, and the soul of him that knoweth it shall not be evilly entreated by the gods who are in this circle; and whosoever knoweth it the crocodile ab-shau shall not devour his soul. khesef-hai-heseq-neha-hra is the name of the hour of the night which guideth this great god through this circle. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of this

en-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems, seti mer-en-ptah, whose word is maat, for thy mother nut hath come unto thee; she hath purified (or, washed) thee, she hath united herself to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods" v. the great goddess nut saith "i have endowed him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united myself to osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra, the lord of diadems, seti mer-en-ptah, whose word is maat, with life, stability, and power. he shall not die. i am nut of the mighty h

THE SECRET RITUALS OF THE OTO

he following: dolores (swinburne) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (9 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. orpheus invocation of aphrodite (crowley (omitting the last verse) orpheus hymn: roll, strong life current (crowley) we have seen thee, o love, from atlanta (swinburne) isis i am from tannhauser (crowley) my soul is an enchanted boat (crowley) uncharmable chamber (crowley) third point (the ordeal) s: comrades, let us refresh ourselves at the sacred well (all group about well, except c, and drink, guarding each other) e: most mysterious master, the sentinel needs refreshment. s: let him drink of the well (all resume seats, except w. and e, who lead c. to well. they put his hands on the edges so that he

: most mysterious master, the candidate approaches the end of his last journey with the sun. s: our brother is weary; let him be refreshed with meat and drink (w. gives him a piece of bread dipped in the bitter cup (the weights are removed) s: you are now entitled to demand that last and greatest trial by which you can be admitted to the secrets of this degree. s: at your lustration, you, a naked soul, put on the frail garment of a mortal body. in the second degree you were taught how to live; in the third you will be finally instructed how to die. s: is the candidate prepared? e: the sun was his father, and the moon his mother. w: earth was his nurse, air bore him in its bosom. e: he has been purified with water. w: he hath been thrice proclaimed. s: then let him be adorned with the insig

ame of god so sacred that the hebrews dared not utter it, and dare not to this day. it represents the father and mother conjoined with the microcosm represented by the letter a whose shape suggests the pentagram, the star of the microcosm contained in that conjunction. h.b.v. adds to 13 and thus expresses both unity and love, while v.l.j. is 46, a female slave, here referring to the unenlightened soul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother. that is a pure rendering of the way of salvation by samadhi or union with god, in that particular image which you have studied in the vision and the voice. taking the name by syllables, we find jah as before the most high. bul means lord and also on high in the

ouncil by whose authority this chapter is constituted in the person of its most puissant sovereign grand commander baphomet. i further pledge myself to the service of the order to the last drop of my blood and the last penny of my purse. all this i swear to observe without evasion, equivocation, or mental reservation of any kind, were it at the cost of the death of my body and the damnation of my soul. aumn. arise, newly-obligated brother, raising to your lips the volume of the sacred law, and seal the oath with seven kisses (done) very excellent and perfect grand marshal, let the postulant be conducted from the chapter and invested with a black apron and collar, for by such a badge we do designate those who are in search of the lost word (g.m. takes out postulant, and invests him, removin

ron, collar, and jewel of our order. i gird you with this sacred sword (done) g.m: lastly, i seal you with this seal of perfection (done) before you are again admitted to any chapter, you must have caused this mark to be tattooed over your heart, so that the scar which can never be effaced from your body may remind you of those oaths which you have taken to us. they can never be effaced from your soul. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (11 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. m.w.s (rises) i will now communicate to you the signs and words of this degree. the first sign is called the sign of adoration. clasp &c raising etc. then &c. the second sign or sign of freedom. close &c or as some say &c and place &c

THE HOLY BIBLE KING JAMES VERSION

before it was in the earth, and every herb of the field before it grew: for the lord god had not caused it to rain upon the earth, and [there was] not a man to till the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted

n he was come near to enter into egypt, that he said unto sarai his wife, behold now, i know that thou [art] a fair woman to look upon: 12:12 therefore it shall come to pass, when the egyptians shall see thee, that they shall say, this [is] his wife: and they will kill me, but they will save thee alive. 12:13 say, i pray thee, thou [art] my sister: that it may be well with me for thy sake; and my soul shall live because of thee. 12:14 and it came to pass, that, when abram was come into egypt, the egyptians beheld the woman that she [was] very fair. 12:15 the princes also of pharaoh saw her, and commended her before pharaoh: and the woman was taken into pharaoh s house. 12:16 and he entreated abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservant

g you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which [is] not of thy seed. 17:13 he that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 17:14 and the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. 17:15 and god said unto abraham, as for sarai thy wife, thou shalt not call her name sarai, but sarah [shall] her name [be] 17:16 and i will bless her, and give thee a son also of her: yea, i will bless her, and she shall be [a mother] of nations; kings of people shall be of her. 17:17 then abraham fell upon his face, and laughed

:18 and lot said unto them, oh, not so, my lord: 19:19 behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and i cannot escape to the mountain, lest some evil take me, and i die: 19:20 behold now, this city is near to flee unto, and it is a little one: oh, let me escape thither([is] it not a little one) and my soul shall live. 19:21 and he said unto him, see, i have accepted thee concerning this thing also, that i will not overthrow this city, for the which thou hast spoken. 19:22 haste thee, escape thither; for i cannot do any thing till thou be come thither. therefore the name of the city was called zoar. 19:23 the sun was risen upon the earth when lot entered into zoar. 19:24 then the lord rained upo

t see, he called esau his eldest son, and said unto him, my son: and he said unto him, behold [here am] i. 27:2 and he said, behold now, i am old, i know not the day of my death: 27:3 now therefore take, i pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison; 27:4 and make me savoury meat, such as i love, and bring [it] to me, that i may eat; that my soul may bless thee before i die. 27:5 and rebekah heard when isaac spake to esau his son. and esau went to the field to hunt [for] venison [and] to bring [it] 27:6 and rebekah spake unto jacob her son, saying, behold, i heard thy father speak unto esau thy brother, saying, 27:7 bring me venison, and make me savoury meat, that i may eat, and bless thee before the lord before my death. 27:8 now the

TURNER ROBERT ARBETEL OF MAGICK

uely and piously love the creatures of god, and do use them with thanksgiving, to the honour of god, and profit of themselves and their neighbours. translated into english by robert turner, london 1655. 1 the preface to the unprejudiced reader as the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the most noble arid excellent arts wherewith the rational soul was indued, are by the rusty canker of time brought unto corruption. for magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which art (saith mirandula) pauci intelligunt, multi reprehendunt& sicut canes ignotos semper allatrant: few understood, many reprehend, and as dogges barke at those they know not: so doe many

the bringing forth of such effects as are wonderful to those that know not their causes. 3 in all these, zoroaster was well learned, especially in the first and highest: for in his oracles he confesseth god to be the first and the highest; he believeth of the trinity, which he would not investigate by any natural knowledge: he speaketh of angels, and of paradise; approveth the immortality of the soul; teacheth truth, faith, hope, and love, discoursing of the abstinence and charity of the magi. of this zoroaster, eusebius in the theology of the phoenicians, using zoroaster s own words: h c ad verbum scribit (saith eusebius) deus primus, incorruptibilium, sempiternus, ingenitus, expers partium sibi ipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pater

help. for where all humane refuges do forsake us, there will the help of god shine forth, according to the saying of philo. aphorism 5. thou shalt love the lord thy god with all thy heart, and with all thy strength, and thy neighbour as thy self: and the lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will replenish thee with all good; and nothing shall thy 8 soul desire, but thou shalt be fully endued therewith, so that it be contingent to the salvation of thy soul and body. aphorism 6. whatsoever thou hast learned, frequently repeat, and fix the same in thy minde: and learn much, but not many things, because a humane understanding cannot be alike capable in all things, unless it be such a one that is divinely regenerated; unto him nothing is so diffi

by god to minister unto thee; even as raphael was sent to tobias, that he should heal his father, and deliver his son from dangers, and bring him to a wife. so michael, the fortitude of god governeth the people of god: gabriel, the messenger of god, was sent to daniel, mary, and zachary the father of john baptist. and he shall be given to thee that desirest him, who will teach thee whatsoever thy soul shall desire, in the nature of things. his ministery thou shalt use with trembling and fear of thy creator, redeemer, and sanctifier, that is to say, the father, son, and holy ghost: and do not thou let slip any occasion of learning and be vigilant in thy calling, and thou shalt want nothing that is necessary for thee. aphorism 14. thy soul liveth for ever, through him that hath created thee:

themselves to this office, are unhappie. this is that which john the baptist speaketh of: no man can do any thing of himself, except it be given him from above. every character given from a spirit, for what cause soever, hath his efficacie in this business, for which it is given, in the time prefixed: but it is to be used the same day and planetary hour wherein it is given. 7. god liveth, and thy soul liveth: keep thy covenant, and thou hast whatsoever the spirit shall reveal unto thee in god, because all things shall be done which the spirit promiseth unto thee. aphorism 18. there are other names of the olymick spirits delivered by others; but they onely are effectual, which are delivered to any one, by the spirit the revealer, visible or invisible: and they are delivered to every one as

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

eckoned the best and most prolific of the subordinate elements,2 upon which the spirit of god, according to moses, or the plastic nature, according to the platonics, operating, produced life and motion on earth. hence the ocean is said by homer to be the source of all things;3 and hence the use of water in baptism, which was to regenerate, and, in a manner, new create the person baptised; for the soul, supposed by many of the primitive christians to be naturally mortal, was then supposed to become immortal. 4 upon the same principle, the figure of pan,5 is represented pouring water upon the organ of generation; that is, invigorating the active creative power by the prolific element upon which it acted; for water was considered as the essence of the passive principle, as fire was of the act

; the one being of terrestrial, and the other of thereal origin. hence, st. john the baptist, who might have acquired some knowledge of the ancient theology, through its revivers, the eclectic jews, says: i, indeed, baptise you in water to repentance; but he that cometh after me, who is more powerful than i am, shall baptise you in holy spirit, and in fire:6 that is, i only purify and refresh the soul, by a communion with the terrestrial principle of life; but he that cometh after me, will regenerate and restore it, by a communion with the thereal principle.7 pan is 1 ver. 703. 2 pindar, olymp. i. ver. 1. diodor, sic. lib. i. p. 11. 3 il. x, ver 246, and f, ver. 196. 4 clementina, hom. xii. arnob. adv. gentes, lib. ii. 5 see plate v. fig 1. the original is among the antiquities found in he

thought, too steady to be interrupted by any worldly incidents, or disturbed by any transitory affections, whether of mind or body. but as such a life is not in the 1 see plate xi [and xxiv] 2 sonnerat, voyage aux indes, t. 1 p. 180. 3 niebuhr, voyages, vol. ii. p. 17. of priapus 49 power of any but a brahman, inferior rewards, consisting of gradual advancements during the transmigrations of the soul, are held out to the soldier, the husbandman, and mechanic, accordingly as they fulfill the duties of their several stations. even those who serve other gods are not excluded from the benefits awarded to every moral virtue; for, as the divine teacher says, if they do it with a firm belief, in so doing they involuntarily worship even me. i am he who partaketh of all worship, and i am their rew

) to the palace of valhala.1 it seems that the attributes of the deity which the greeks represented by the mythological personages of vulcan and mercury, were united in the celtic mythology. c sar tells us that the germans worshipped vulcan, or fire, with the sun and moon; and i shall soon have occasion to show that the greeks held fire to be the real conductor of the dead, and emancipator of the soul. the sernians, bordering upon the samnites, a celtic nation, might naturally be supposed to have adopted the notions of their neighbours, or, what is more probable, preserved the religion of their ancestors more pure than the hellenic greeks. hence they represented vulcan, who, from the inscription on the exergue of their coins, appears to have been their tutelar god, with the characteristic

them was early adopted by the christians, in the same sense as they were employed by the later heathens; that is, as a charm against evil d mons;4 for, being symbols of the active exertions of the creative attributes, they were properly opposed to the emanations of the destructive. the lacedemonians used to beat a pan or kettledrum at the death of their king,5 to assist in the emancipation of his soul at the dissolution of the body. we have a similar custom of tolling a bell on such occasions, which is very generally practised, though the meaning of it has been long forgotten. this emancipation of the soul was supposed to be finally performed by fire; which, being the visible image and active essence of both the creative and destructive powers, was very naturally thought to be the medium t

TYSON DONALD NEW MILLENNIUM MAGIC

heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. they followed christ's dictum and sought god within themselves. they were out- casts and rebels against society, in much t

offers no dogma, but the means to awaken the center of spirit that exists within each human being. the spiritual heart binds the loose spokes of life together and gives cohesion and purpose where before there was only a vacuum of doubt and confusion. more than this, magic makes it possible to use the limitless potential of spirit to reshape the world in accordance with the fondest desires of the soul. it goes beyond the conventional aspirations of religion, which has traditionally been concerned with escaping from the torment of the world into the bliss of heaven. yet it does not fall into the delusion of science, which tries to make a heaven out of concrete and steel. in magic, heaven and earth are recognized as one all-pervading, timeless unity. no one can flee the world, because the wo

y [1533, translated by james freake [1651, edited by donald tyson, llewellyn publications, st. paul, 1993, page 3) to open a spinning vortex upon the source of all being, to reach through like a modern prometheus and cup in the naked hand a portion of the very fire of cre- ation, and then to carry that blaze of glory back into everyday reality where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polaritie

dividuals become god-not parts of god, for the all has no parts but is whole. any part of the unmanifest is all of the unmanifest. the all is indivisible. the veil is crossed by the totality of being at birth and at death. when a human is conceived physically in the womb, the finer elements of divine conception join, and the personal human essence comes into being. at death the human identity, or soul, disperses and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into the bosom of the unmanifest. this passage across the veil is true of all created things, not only human beings-poems, beasts, rocks, even a summer sunrise. each comes into discrete being out of the unmanifest, and to the unmanifest each ultimately

is a vexing one to eastern minds. since the con- cept has not been a part of the western psyche since the advent of the christian era, it seldom troubles practitioners of the hermetic art unless they have steeped themselves in buddhist or hindu philosophy. however, it is useful to place rein- carnation in the context of the unmanifest. there are two views of reincarnation. the first supposes the soul, the person- al identity, endures a series of births and deaths in order to gather a store of life experience, and that through the soul any man or woman may recall the events of past lives. this is a vulgar superstition that no educated buddhist would tolerate for an instant, yet it is held by the vast majority of people. the more enlightened opinion is that the soul is mortal and perishes w

TYSON DONALD SOUL FLIGHT

ight. vast distances are crossed instantly. the physical body remains behind, as though asleep or in a trance state. the astral body stays connected to the physical body by an astral umbilical cord known as the silver cord that can stretch to an unlimited degree, and when stretched to its thinnest has the appearance of a strand of spider web. the link of the silver cord allows the astral body xvi soul flight in charge of the experiments thought that their travelers were viewing the actual physical environments to which they were sent, when they were actually seeing distorted astral reflections of those environments constructed in the mind. little wonder the results of the experiments tended to be uneven. reasons for writing this book there is no underlying difference between the soul fligh

el has always been with us from our earliest beginnings as an intelligent species. it expresses itself in such diverse forms as lucid dreaming, near-death experiences, alien abductions, the bilocation of saints, doppelgangers, remote viewing, and the occult practices of ascending the planes and scrying in the spirit vision. because of this wide diversity of forms, i have employed the general term soul flight to embrace both conventional concepts of astral projection and its many divergent expressions. one of the main reasons that i decided to write this book was to demonstrate that even though astral travel has expressed itself in numerous seemingly distinct ways over the centuries, it always relies on a similar underlying process. the ancient shaman and the modern cold war spy each used t

travel, but they tend to repeat the same concepts that were formulated more than a century ago. the theosophical theory of astral travel is both antiquated and simplistic in its slavish adherence to a materialistic view of reality. as any architect will attest, when you attempt to build from badly drawn blueprints, the result is bound to be a disappointment. this book presents a new blueprint of soul flight that the astral traveler can build on with confidence. a third important reason for writing it is the tendency of most modern books on the subject to discount or ignore the use of a ritual structure during astral travel. even introduction xvii though rituals were employed in ancient times to achieve the separation of the astral body, modern writers on the subject largely exclude this u

enter it, we need only alter our level of consciousness. then we discover to our delight that we have no need to travel out of ourselves because we were there within the astral landscape all along, but did not know it. astral projection is a process of opening the eyes inward. it is attainable by everyone, because everyone possesses the astral world within themselves. what was accomplished by the soul flights of shamans thousands of years ago can be experienced today. whether or not an individual claims that birthright depends on expectation, belief, and persistent practice. no one can prevent you from entering the astral world if you are determined to do so. how to use this book the first part of this book relates the history of astral travel through the ages, beginning with the ritual pr

astral world if you are determined to do so. how to use this book the first part of this book relates the history of astral travel through the ages, beginning with the ritual practices of the tribal shamans who were the forerunners of the priests, physicians, and magicians of later times, and proceeding up to the modern experiences of remote viewing and alien abduction, both of which are forms of soul flight. the second part is devoted to practical techniques with which to experience soul flight reliably and safely on a personal level. those impatient to get started with the practice of projecting the astral body need not read all the chapters in the first section, but may move directly to the second part of the book and begin ritual training. later, if you wish, you can always go back and

TYSON DONALD THE MAGICAL WORKBOOK

ody "have mercy upon me, 0 lord, blot out my transgressions. wash me thoroughly from my iniquities and cleanse me from my sins. asperge me with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 lord, and renew a right spirit within me" feel the astral rain from the star penetrate through your skin to wash clean the interior of both your body and soul. feel the rain wash through your brain and sweep away the chaos of your thoughts, leaving only a quiet clarity. feel it wash through your heart and carry away fear, anger, sorrow, and other hurtful emotions. feel it wash through your bowels and genitals and carry away all destructive urges and harmful sexual impulses. feel it wash down the insides of your legs to your feet and carry out throu

e for a time they become a part of us. lower spirits such as demons or elemental ar e evoked outside the circle, beyond the boundary of the self, usually into a triangle. we invoke spirits to acquire their wisdom and authority for the purposes of improving our nature and commanding lower spirits; we evoke spirits to use them for manifest or material ends. invocation of higher spirits elevates the soul, but invocation of lower spirits would degrade and endanger the soul, which is why lower spirits are evoked outside the circle. the role of the circle is primarily defensive during evocation. lower spirits may be defined as spirits that dwell below the sphere of the moon. these include all earthly spirits of particular objects or places, such as spirits of woodlands, stones, trees, meadows, s

urn, and the sphere of the fixed stars, or zodiac. this traditional division of the world into successive shells or spheres about the earth should be understood in a symbolic sense. lower spirits are those involved with the senses, emotions, desires, health of the body, and physical substances. higher spirits are concerned with aspirations, intuition, inspiration, ideals, morals, destiny, and the soul. in general, lower spirits are of a materialistic nature, higher spirits are of a spiritual nature. the moon is the portal between the earthly realm 304 moving exercises and the higher spheres, and as a result, lunar spirits are concerned with fantasies, dreams, illusions, delusions, manias, obsessions, and mental health, and partake of a mixture of the lower and higher natures. if you have a

TYSON DONALD THE POWER OF THE WORD

he beginning was the word, and the word was with 38 tetragrammaton god, and the word was god (john 1:l. this creative (and destructive) word is tetragrammaton. when god created the microcosm, or lesser adam, he used the same method by which he had created the universe "and the lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (gen. 2:7. human beings are made of dust only in the sense that our material bodies are formed from the elements of the earth. the shape of our souls was determined by the expressed word in the vital breath of god when he inspired life into adam. the ba'al shem draws upon the divine life force that lies stored in the human blood, particularly the heart. this spiritual energy is the original g

it. hair grew from the head of the golem, and upon the tips of its fingers appeared fingernails. rabbi loew himself circled the body seven times sunwise, reciting yet another combination of letters. the three kabbalists stood together at the foot of the golem and recited the words from genesis 2:7-"and he breathed into his nostrils the breath 40 tetragrammaton of life, and the man became a living soul" the writer of the legend explains that, in the air of the breath, there must be found fire and water. the golem opened his eyes and rabbi loew ordered him to stand up. it is significant that, although the golem could see, hear, and understand, he "did not have the power of speech in his mouth" ten years following its creation, when the golem had accomplished its task and the jews of prague w

to ephareth on the tree. tiphareth lies in the midst of the central pillar. it is commonly translated "beauty" it is the sephirah of the messiah. an alternate title is the king. this simple cleansing and centering formula should be used before erecting the magic circle, as an introduction to all ritual work. in this way, the rituals begin from a clean slate, which is the purified and enlightened soul of the ritualist, and this inner light can then be transmitted to empower ritual objects or actions. water of cleansing it is necessary to first cleanse the rings of any lingering psychic associations they may have picked up along their travels before charging them with light and consecrating them to their magical purposes. for this, you will need a supply of water that has been ritually puri

ritualist. while wearing the god-form, the ritualist retains only a detached self-awareness. his or her emotional responses, cogitations, sensations, impulses and motivations are all those of the god or goddess assumed. ideally, when the ritualist looks into a mirror during the invocation, he or she sees, not his or her own features, but the face of the god. by repeatedly assuming a god-form, the soul of the ritualist is tuned to resonate harmonically with that god. this process works by the same fundamental magical principle expressed by avicenna that i quoted earlier "when a thing standeth long in salt, it is salt" by repeatedly experiencing the thoughts, emotions, attitudes, impulses, beliefs, sensations, and urges of a god as our own, we can gradually evoke these same thoughts and feel

elf completely surrounded by darkness, lying in a coffin or vault beneath the earth. visualize the passage of many years and watch inwardly as your body shrivels and is consumed by worms, your skin cracks and falls off your skull, and your very bones are reduced to fine dust. contemplate nothingness and try to empty yourself of all personal identity, so that an emotional vacuum is created in your soul. you are nothing. no part of you remains, not even a lump of clay in the ground. even the memory of your name has faded into nothingness. after a few minutes of silent contemplation, uncross your hands and open your eyes. still kneeling before the altar, remove the black cloth from your head and put it upon the southern quarter of the altar. take up the coiled white cloth in your right hand a

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

ectivist/communistic systems, the development of drugs and therapies to increase one's active/effective life by decades, the growing availability of expert knowledge through the computer net. magicians interested in aeonic history may wish to consult s. edred flower's latest book, fire and ice. even if you can't work with these things- marvel at them, for wonder stirs the gbm latent in everyone's soul. 5. recognize and dismantle aeonic hindrances. as a new aeon comes in, the old has a dying rush of activity. examples of this can be found in the extremism of rumania's last dictator or the fundamentalist pornography of the satanscare industry. whether or not you are a public satanist, it behooves you to know the facts and to dismantle (logically and gently) the propaganda of your friends, ne

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

bend themselves to their creations. the black magician can consciously assign a symbol to an operation and use that symbol for his/her own growth- and discard it when necessary. since night is the traditional time for satanic/black magical activity, you may wish to invest it with meaning. hold a ritual that places a certain meaning in the dark of night- so that its coming will begin to work your soul automatically. i choose "night is a time of rebirth" this way, the non-ego parts of myself begin to recharge the batteries of inspiration and magic every time the sky darkens. if i am doing some other kind of work as part of my life work of becoming, i can choose another meaning. 6. seek out the brothers of darkness. learning the art of magic goes a hell of a lot swifter if you don't have to

enefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever to use for your own work. uncle setnakt is, of course, a proud member of the temple of set. 7. contemplate darkness as a place of growth. in the soulcraft of the ancient germanic peoples is a concept very useful to the left hand path. the sal is that part of the soul into which one evolves. it is a holder of potential, a dark vessel that cannot be filled. by using this imagery life is not a simple discovery of the self, but an active creation that may be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you consciously create. if you become aware of this dark container within you, it can become more than a m

UNLEASHING THE BEAST

es, randolph began to teach a form of sexual magic that would have a profound impact on much of later western esotericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the spiritual aims of divine insight, but he can also attai

dary between pure and impure, such that even the most defiling substances- including human excrement- became for him the pure body of god. thus the shit of his scarlet woman, leah hirsig, became the "thelemic host" in his gnostic mass: my mouth burned; my throat choked, my belly wretched; my blood fled wither who knows..she stood above in hideous contempt..she ate all the body of god and with her soul's compulsion made me eat..my teeth grew rotten, my tongue ulcered, raw was my throat, spasm-torn my belly, and all my doubt of that which to her teeth was moonlight and to her tongue ambrosia; to her throat nectar, in her belly the one god.cix much like bataille, crowley finds in sexual magick the most powerful means to shattering the limited rational mind and finite human ego. sexual transgr

WAITE ASPECTS OF MASONIC SYMBOLISM

ymbolism, of new birth, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite of initiation and advancement, through which candidates pass in this life. the book of the dead if i am putting this rather strongly as regards one important authority, i

from discussion in a craft lodge, when they are presented from a religious and doctrinal angle. i shall not treat them from that standpoint, but rather as a sequence of symbolism in the form of dramatic mystery, alluding slightly, and from a philosophical point of view only, to the fact that in certain schools they are regarded as delineating momentous experiences in the history and life of man's soul. that new birth which conferred upon the eleusinian mystae the title of regenerated children of the moon- so that each one of them was henceforth symbolically a son of the queen of heaven- born as a man originally and reborn in a divine manner- has its correspondence on a much higher plane of symbolism with the divine birth in bethlehem, according to which a child was "born" and a son "given"

d greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and applied t

and corner of the remote roads and pathways of eastern philosophies. it is in little books of unknown authorship, treasured in monasteries and most of which have not entered into knowledge, except within recent times. the place of darkness the experience is in a place of darkness, where, in other symbolism, the sun is said to shine at midnight. there is afterwards that further state, in which the soul of man returns to the normal physical estate, bringing the knowledge of another world, the quest ended for the time being at least. this is compared to resurrection, because in the aftermath of his experience the man is, as it were, a new being. i have found in most mythological legends that the period between divine death and resurrection was triadic and is spoken of roughly as three days, t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

arly, when he needed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. this spell he seems to have addressed to his heart, or as we should say, will, so that khepera willed this standing-place to appear, and it did so forthwith. the first version only mentions a heart, but the second also speaks of a heart-soul as assisting khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. this process of thinking out the existence of things is expressed in egyptian by words which mean "laying the foundation in the heart" in arranging his thoughts and their visible fo

k (anan) the northern peoples, therefore the dog-headed ape of thoth came into being. finally ra told thoth that he would take his place in the sight of all those who were wont to worship ra, and that all should praise him as god. thus the abdication of ra was complete. in the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. he must proclaim that the soul which animated ra was the soul of the aged one, and that of shu, khnemu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear

probably composed under the xviiith dynasty, when an extraordinary development of the cult of that god took place, and when he was placed by egyptian theologians at the head of all the gods. though unseen in the temples, his presence filled all egypt, and his body formed the very substance of the country. he was the god of all gods and the governor of the two companies of the gods, he formed the soul and body of ra, he was the beneficent spirit of all spirits, he was himself the celestial food on which the doubles in the other world lived. he was the greatest of the gods in on (heliopolis, memphis, herakleopolis, hermopolis, abydos, and the region of the first cataract, and so. he embodied in his own person the might of ra-tem, apis and ptah, the horus-gods, thoth and khnemu, and his rule

i came into being from out of primeval matter, and from the beginning i appeared under the form of the multitudinous things which exist; nothing whatsoever existed at that time in this earth, and it was i who made whatsoever was made. i was one: by myself, and there was no other being who worked with me in that place. i made all the things under the forms of which i appeared then by means of the soul-god which i raised into firmness at that time from out of nu, from a state of inactivity. i found no place whatsoever there whereon i could stand, i worked by the power of a spell by means of my heart, i laid a foundation [for things] before me, and whatsoever was made, i made. i was one by myself, and i laid the foundation of things [by means of] my heart, and i made the other things which c

re for a million eternities. then the aged one himself (i.e, ra) embraced) the god nu, and spake unto the gods who came forth in the east of the sky "ascribe ye praise to the god, the aged one, from whom i have come into being. i am he who made the heavens, and i (set in order [the earth, and created the gods, and] i was with them for an exceedingly long period; then was born the year and. but my soul is older than it (i.e, time. it is the soul of shu, it is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is the soul of apep

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

he ninth sphere. now then, in order to save the appeals related to the inherent risks of every astral experience and to obtain a fast and, at the same time, perfect projection it is sufficient reason, for the sacred order of tibet to affirm its motto: nothing can resist our power. to do this practice, moments before going to bed, the disciple must invoke with all of one s heart and with all one s soul, the great ruler of the sacred order of tibet. the name of the great guruji is bhagavan aklaiva. this sacred order, which we have the high honor of representing here in mexico, is the most powerful of the whole oriental tradition. it is formed by 201 members. the board of directors is formed by 72 brahmans. papus in his elemental treatise of occult science stated that the true initiates from

(1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i.a.o. i (ignis, fire; a (aqua) water; o (origo, principle, spirit. la

aci n) quer is la ciencia de jinas. recordad que ten is una madre adorable "pedid y se os dar "golpead y se os abrir. 21 arcanum 3 remember that the sepher yetzirah marvelously describes all the splendors of the world and the extraordinary play3 of the sephiroth in god and in man through the thirty two paths of wisdom. the entire science of the sephiroth is hidden within the sexual mysteries. the soul has three aspects: 1. nephesh, the animal soul. 2. ruach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three principle elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four man

elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four manifested elements. the powerful mantra i.a.o. encompasses the magical power of the triangle of these principle elements: i ignis fire a aqua water o origo spiritual principle i. a o is the supreme mantra of the arcanum a.z.f. whosoever wants to raise the soul of the world through the medullar channel must work with the sulfur (fire, with the mercury (water) and with the salt (philosophical earth. it is only in this way that one can be born in spirit and in truth. 3 jeugo extraordinerio is literally extraordinary game arcano iii recordad, el sepher yetzirah describe en forma maravillosa todos los esplendores del mundo y el juego extraordinario de l

cudir n al llamado. 24 the sulfur (fire) totally burns without leaving any residuals. sulfur is the shin of the zohar. the water (the ens-seminis) is the mem of the zohar. by means of successive transmutations, fire and water are reduced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woma

WESTERN MANDALAS OF TRANSFORMATION SR AL

charge at all. some repel us. talismans work best when we use symbol to suggest something to the subconscious that has a charge emotionally. the same idea holds with visualization, affirmation, etc. the famous qabalistic teacher israel regardie used to repeat the old maxim "enflame thyself with prayer" our spiritual life or our magical life is most effective when it comes from the heart, from the soul, even from the guts. we have said that symbol has this wonderful ability to attract the energy of the image it represents. in case's interpretation, the image makes a suggestion to subconsciousness, whereupon you have set up a relationship between consciousness and subconsciousness. this is a basic jungian concept now used in a variety of ways, e. g, active imagination. it is also the princip

, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn heavenward, the more shall i bring down heaven to dwell in my soul (1971, p. 222. part of the process of tapping into the numinosity of these intelligences is to become empowered by their attributes. working with magical correspondences in this way is one means of purifying our vessels. as regardie said in his tree of life, one's first task is to "perfect the immediate vehicle through which the holy guardian angel is to manifest (1972, p. 201. to this end, t

rt repeating and rearranging themselves. it is the number of divine reflection and on the tree is represented by yesod, the foundation. yesod is often considered to be the reflection of the sun, tiphareth, and to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree is sometimes conceived to be daath, the great unknown. it is not truly considered to be one of the sephiroth, however, because its form is as yet unrevealed. we are including it only because the time is appropriate for the release of certain daath energies for those who are ready. i do

of today's magicians into inner space. the planetary spirits are just as numinous today as they were in the ancient world for those who have experienced their angelic energies directly. we know a lot more about the geography of the body and mind today than we did in the middle ages, yet we are no figure 7-a: traditional figure 7-b: alternate closer to understanding the mystery of what constitutes soul through any kind of rational analysis. because we have discovered many alternate kameas since agrippa does not diminish their fascination or their power. from my own experience with tracing seals on many different kameas, there are few that produce symmetry and still contain the same mystery that constitutes a magic square, i. e, the specific numerical relationships we explained earlier. the

rst 7 prime numbers *666: alhikm, elohikam: your god 666: asthhr, isthar, the goddess ishtar (aramaic) 666: ihi marth, yehi meoroth: let there be luminaries 666: svrth, sorath: spirit of the sun 666: shm ihshvh: the name of jesus 666: shmsh ihvh, shemash tetragrammaton: sun of jehovah 666: ho seraphas: greek for serapis, egyptian god 666: euporia: greek for material wealth, gold 666: the heart or soul in greek 666: the number of the beast in rev. 13: 18 (a certain wisdom is needed here; with a little ingenuity anyone can calculate the number of the beast) 666: thsrv: you shall turn aside (g. g. locks) the kamea of netzach/venus chapter 9 the mystical numbers of the venus kamea are seven, forty-nine, 175, 1225. we have examined the star of venus in chapter four. the vault of brother c. r, t

WHO ARE THE DRACONIANS

our child and all those children that will be destroyed by such a creature in the future. should we balance health with terminal cancer? or balance out peace with thermonuclear annihilation? the universe was created, using one analogy, as a machine which was intended to work in perfect harmony. however in giving his creatures free agency the creator knew that he was also giving us personality and soul, yet with the risk that we might choose to cause destruction to the "machine. a blood cell for instance was designed to draw life from the heart and to share that life with the rest of the body, intuitively knowing that in keeping the body alive it is keeping itself alive. the cancer cell on the other hand thinks only of feeding itself by stealing the life-essence from neighboring cells and t

life to those who are willing to become channels or vessels of that life. if a spring becomes a sink hole, taking water instead of giving it, it merely becomes a dry, dead who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (3 of 68 [8/25/2000 17:19:57] hole in the ground. so judge for yourself whether it is "evil" to embrace darkness and have your very soul/identity/will/personality consumed by, should we say, the insatiable "luciferian hive. this is the nature of satan [formerly lucifer, who is the ultimate emotional/psychic/bioplasmic "vampire. having "consumed" his angelic followers, turning them into energy vampires as well. stealing the essence of life or the life force secondhand from everyone they can rather than go right to the source, e

y some of the more "alien" branches which have escaped this particular judgment "for a time. but this does not discredit god since there are many "delayed prophecies" in the scriptures. including the prophecy of the lion and the lamb making peace with each other, which may not be realized until well into the millennium. human-reptilian genetic "hybrids" on the other hand, supposing they possess a soul-chakra matrix, might escape this particular judgment. could this be one of the main reasons behind the so-called "hybrid" projects? so then, how did lucifer/satan gain the serpents' compliance? perhaps he/it began to use deception on this king of the animal realm as he/it had done with the fallen angels? for instance "i know how you feel, in that jehovah gave adam a superior position of domin

anet over to the deceiver, the prince of darkness. that is, until god extended his creative "word" or "logos" into the material world, desiring not only to become a perfect human in order to know on an experiential level what it was like to be human, but also to make the sacrifice necessary to re-connect or engraft the dying human "branches" back into the vine which alone could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for all those who were willing to enforce this title by active faith over the enemy "without, by first conquering the enemy "within. since the humans were composed both of spirit and earth-dust, humans would become the flood-gates who could either choose to open the endless heavenly reservoirs of "liv

ell in asia, africa, and south america. the battleground had been chosen, and the mode of conflict had been decided upon "the human race would supply the pawns. the mode of control was complicated as usual. human beings were largely free of direct control. each individual had to consciously commit himself to one of the opposing forces "the main battle was for what was to become known as the human soul "once an individual had committed himself, he opened a door so that an indefinable something could actually enter his body and exercise some control over his subconscious mind..the serpent people or omega group, attacked man in various ways, trying to rid the planet of him. but the superintelligence was still able to look over man. god worked out new ways of communication and control, always

WICCA EIGHT SABBATS OF WITCHCRAFT

al motif which must surely arrest our attention at this time of year is that of the descent of the god or goddess into the underworld. perhaps we see this most clearly in the christian tradition. beginning with his death on the cross on good friday, it is said that jesus 'descended into hell' for the three days that his body lay entombed. but on the third day (that is, easter sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions speak of the goddess descending into the underworld, also for a period of three days. why three days? if we remember that we are here dealing with the lunar aspect of the goddess, the reason should be obvious. as the text of one book of shadows gives it..as the moon waxes and wan

uld be physical traces. yet there is not a scrap. nor is there any native tradition or history which lends support. in fact, insular tradition seems to point in the opposite direction. the druid's reverence for life was so strict that they refused to lift a sword to defend themselves when massacred by roman soldiers on the isle of mona. irish brehon laws forbade a druid to touch a weapon, and any soul rash enough to unsheathe a sword in the presence of a druid would be executed for such an outrage! jesse weston, in her brilliant study of the four hallows of british myth 'from ritual to romance, points out that british folk tradition is, however, full of mock sacrifices. in the case of the wicker-man, such figures were referred to in very personified terms, dressed in clothes, addressed by

WICCA WITCHCRAFT TODAY

it would seem that old ideas continued for a long time. this bronze age witch was evidently an important person, and the cures she used are practically the same as danish folk charms today, so it is at least conceivable that other knowledge might also survive. the scandinavian sagas show striking resemblances to the european witch beliefs of today, riding on staffs, wild waving hair, sending the soul out of the body, changing of shapes and many other things. the religion of the ancient celts was quite different from the scandinavian, but the druids were, priests, doctors and teachers causing good or bad harvests, making women and cattle fruitful, and causing a magic (hypnotic) sleep. the accounts of both latin and gaelic writers give us a fair idea of the high estimation the natives had f

chcraft was, and many popes and prominent churchmen were said to practise it. with the renaissance the spirit of enquiry led to free-thinking, and this in turn led to a revival of mathematical magic, astrology, and the kabbala, to classical studies and thence to knowledge of the classic gods. the legend of faust was seized upon and the story circulated that to practise magic one had to sell one's soul to the devil. the best-known treatment of the theme in english literature is, of course, the 'atheist' marlowe's doctor faustus, whilst a long series of histories and plays on the theme in europe culminated in goethe's magnificent faust. it was a credulous age and the story was readily believed: no one seems to have considered whether anyone would think it worth while to suffer millions of ye

ure. there are examples of the existence of such pacts, but it is presumed that either they were based on false evidence planted to convict some poor wretch, or on the acts of stout freethinkers or madmen. bishop wilson reports a manx case in his notebook dated peel, november 29, 1720, as follows 'john curlitt of murlough, in the county of down in the parish of killough, did give himself body and soul to satan the devil, who is called lucifer, after the term of nine years, on condition that he would give him as much money during that time as he should please, on performance of which he did bind himself to the performance of this bargain and promises to fight under his banner during ye said term, which if he do desert he leaveth himself to satan's pleasure, and promises at the end of nine y

s handwriting and evidently believed in it but, curiously enough, seems not to have taken any legal action. this may have been a case of forgery by some enemy, or possibly done for bravado, as there were several hell fire clubs then in existence. but at that time the idea of making pacts with the devil was firmly believed in and jurists accepted the idea that if anyone were so evil as to sell his soul for money or any other reason, then it was clear proof of heresy. and heresy meant death. seemingly they did not bother to think that if they executed the criminal the devil would get his soul all the sooner. the church took measures to obtain information on all subjects, and to counteract all practices it disapproved of. as the manx way may be novel to many, i take the following from the dun

as that it was coined from the first letters of the following sentence written backwards: templi omnium hominum pacis abbas: the father of the temple of universal peace among men. now could this word have been coined to represent the consoler, the the comforter, the giver of peace, death and what lies beyond? many writers say that the journey to the grail castle really depicted the journey of the soul through the underworld to reach paradise, and that this is made very clear by various exhibitions which are given to the hero whenever he cannot understand certain incidents (see the high history of the holy grail; also j.s.m. ward, the hung society, for full details) now this secret castle was said to be in a far land and to belong to the templars. to reach it you had to undergo trials or to

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

kes block of wood water counting words traveling sayings of confucius confucius the man on learning reciprocity religion gentlemen from the old testament psalm 104 psalm 8 from the new testament sermon on the mount i corinthians 13 sayings from the zoroastrian prayer for guidance sayings of mohammed morning star overwhelming sayings of the unitarians out of the stars sayings of baha u llah on the soul sayings from the poets a faery song the prophet fergus and the druid sayings of the psychologists green book volume two celtic, native american,african, hindu& greek writings english poetry stopping by the woods jabberwocky welsh and irish poetry the waterfall sadness in spring rain outside winter and warfare mountain snow bright trees spoils of annwn cad goddeau leadership sunshine through m

id or of all reformed druids. they are exercises and words to be thought upon and not necessarily agreed with. sayings of the ancient druids (on religion) one god supreme the universe does sway with rev rence his omnipotence obey; and know, that all we possibly can name, from heav n itself originally came; let no mean thoughts of dissolution fright, or damp you spirits with the dews of night. the soul s immortal and can never die; for frail existence no vain efforts make, for fear to lose what he wants power to take. of awful vengeance ever shall be hurl d by nature s god against a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive immorta

from their parents be removed, tho fondly prized and tenderly belov d; till fourteen times the sun with radiant rays, shall round the world in annual circuit blaze: lest blind partially in youth should wrong those rising minds that to the state belong. tis just, upon emergencies of state, to yield an individual to fate; better a part should perish than the whole, a body s forfeit cannot hurt the soul; the sacrifice, by feeling earthly pain, may greater bliss in future life obtain. blind disobedience to the state s decree, shall always excommunicated be; and interdicted thus, the wretch shall roam, secluded from society and home: devoid of trust in the most trifling cause, and unprotected by the injured laws. when danger calls, and delegates should meet, let not the senate wait for tardy f

ength and vigour, they into whom the universal agni entered, here let those waters, goddesses, protect me. selections from: robert o. ballou. the bible of the world. new york, the viking press, 1939 (the atharva-veda: to heaven and earth) all hail to heaven! all hail to earth! all hail to air! all hail to air! all hail to heaven! all hail to earth! mine eye is sun and my breath is wind, air is my soul and earth my body. i verily who never have been conquered five up my life to heaven and earth for keeping. exalt my life, my strength, my deed and action; increase my understanding and my vigour. be ye my powerful keepers, watch and guard me, ye mistresses of life and life s creators! dwell ye within me, and forbear to harm me. selections from: robert o. ballou. world bible. new york, the vik

r may not have done. the eternal glory of the knower of brahman, beginningless and endless, revealed by divine knowledge, is neither increased nor decreased by deeds. let a man therefore seek to obtain it, since having obtained it he can never be touched by evil. self-controlled is he who knows the self, tranquil, poised, free from desire, absorbed in meditating upon it, he sees it within his own soul, and he sees all beings in it. evil touches him not, troubles him not, for in the fire of his divine knowledge all evil is burnt away. the self, the great unborn, the undecaying, the undying, the immortal, the fearless, is, in very truth, brahman. he who knows brahman is without fear. he who knows brahman becomes brahman! selections from swami prabhavananda& frederick manchester, trans. the u

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

numbers, it is to be noted that the old philosophers were deeply imbued with the union of numerical ideas with nature--in its common acceptation, and also to the natures, essences or substrata of things. the nature of good to them was definite, that of evil indefinite; and the more indefinite the nature of the evil, the worse it was. goodness alone can define or bound the indefinite. in the human soul exists a certain vestige of divine goodness (buddhi. this bounds and moderates the indefiniteness and inequality of its desires. 20. it may be demonstrated that all inequality arises from equality, so that obtaining, as it were, the power of a mother and a root, she pours forth with exuberant fertility all sorts of inequality; and did space and time allow, it could be also shown that all ineq

on, venus and mercury. 21. to this aristotle objected, but perhaps the difficulty might be solved. in this sublunary sphere, all things are not commensurate, nor is everything sensible to everybody alike. animals can be scented, and their presence definitely known, by dogs when at great distances from them, and when man is in complete ignorance of their existence. some of the ancients thought the soul had three vehicles--the terrestrial body, an aerial one in which it is punished, and an ethereal one, luminous and celestial, in which the soul abides when in a state of bliss. it may be that some one, by purification of the senses, by hereditary magical power, or by probity, or by the sacred operations of his religion, may perceive, with a terrestrial body laid aside, things imperceptible to

triplici diversa colore. the druids also paid a constant respect to this number and even their poems are noted as being composed in triads. it is not necessary here to enlarge upon the transcendent importance of the christian trinity. in old paintings we often see a trinity of jesus with john and mary. in the timaeus of plato, the divine triad is called theos--god, logos--the word and psyche, the soul. indeed it is impossible to study any single system of worship throughout the world, without being struck by the peculiar persistence of the triple number in regard to divinity. whether as a group of deities, a triformed or 3- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott headed god, a mysterious triunity, a deity of 3 powers, or a family relationship of 3 persons

mys tic vir tu es by w. wyn n wes tcott three acolytes must attend the high priest when he went in to worship; one at his right, one at his left and one had to hold up the gems on the train of his vestment. there are three parts of a man. the father gives the white parts, bones, nails, brain and the whites of the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the soul of the first passed to david and then to the messiah. nishmath chajim, 152.2. 46. th

ul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the soul of the first passed to david and then to the messiah. nishmath chajim, 152.2. 46. the soul of cain passed to jethro, his spirit into korah, and his body to an egyptian. yalkut reuben, 9. 18. 24. the soul of eve passed to sarah, to hannah the shunamite, and then to the widow of zarepta. the soul of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott rahab passed to heber the kenite. the soul of jael passed to eli. some souls of pious jews pass into the persons

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

prehension, i.e, wholly distinct from, and superior to, ratiocination. the chald ans recognised three modes of perception, viz, the testimony of the various senses, the ordinary processes of intellectual activity, and the intelligible conceptions before referred to. each of these operations is distinct from the others, and, moreover, conducted in separate matrices, or vehicula. the anatomy of the soul was, however, carried much farther than this, and, although in its ultimate radix recognised as identical with the divinity, yet in manifested being it was conceived to be highly complex. the oracles speak of the "paths of the soul" the tracings of inflexible fire by which its essential parts are associated in integrity; while its various "summits "fountains" and "vehicula" are all traceable

y plane, is directly controlled by the "revolution of the name" that name is associated with the thers of the elements and is thus considered as a universal law; it is the power which marshals the creative host, summed up in the demiurgus, hypezokos, or flower of fire. reference may here be made to the psychic anatomy of the human being according to plato. he places the intellect in the head; the soul endowed with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine soul, second, the intellect

with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine soul, second, the intellect or rational soul, and third, the irrational, or passional soul. this latter was regarded as subject to mutation, to be dissolved and perish at the death of the body. of the intelligible, or divine soul, the oracles teach that "it is a bright fire, which, by the power of the father, remaineth immortal, and is mistress of life" its power may be dimly apprehended through regenerate phantasy and when the sphere o

to be dissolved and perish at the death of the body. of the intelligible, or divine soul, the oracles teach that "it is a bright fire, which, by the power of the father, remaineth immortal, and is mistress of life" its power may be dimly apprehended through regenerate phantasy and when the sphere of the intellect has ceased to respond to the images of the passional nature. concerning the rational soul, the chald ans taught that it was possible for it to assimilate itself unto the divinity on the one hand, or the irrational soul on the other "things divine" we read "cannot be obtained by mortals whose intellect is directed to the body alone, but those only who are stripped of their garments, arrive at the summit" to the three souls to which reference has been made, the chald ans moreover al

it to assimilate itself unto the divinity on the one hand, or the irrational soul on the other "things divine" we read "cannot be obtained by mortals whose intellect is directed to the body alone, but those only who are stripped of their garments, arrive at the summit" to the three souls to which reference has been made, the chald ans moreover allotted three distinct vehicles: that of the divine soul was immortal, that: of the rational soul by approximation became so; while to the irrational soul was allotted what was called "the image" that is, the astral form of the physical body. physical life thus integrates three special modes of activity, which upon the dissolution of the body are respectively involved in the web of fate consequent upon incarnate energies in three different destinie

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

ime are apprehended, that is, memory of past experiences, perception of present sensations, and expectation of future events are discerned only from the present. in a sense, then, the only time that is real is the present. in augustine s own language, perhaps it would be exact to say: there are three times, a present of things past, a present of things present, a present of things to come. in the soul there are three aspects of time, and i do not see them anywhere else. the present considering the past is memory, the present considering the present is immediate awareness, the present considering the future is expectation. 44 augustine challenged the customary way of referring to three temporal tenses, for, in his opinion, past and future are only real as they are experienced in the present

ed the customary way of referring to three temporal tenses, for, in his opinion, past and future are only real as they are experienced in the present in the one case as recollection and in the other as anticipation. in a move that had major ramifications in the history of philosophy, especially in the philosophical phenomenology formulated by husserl, augustine, following plotinus, identified the soul as the place of time or, to be more specific, time is defined as a quantity in the soul (distentio ipsius animi).45 for augustine, therefore, human experience of time is not linked to external space, a mode of temporality that he ascribes, in a passage in de genesi ad litteram, to the angels, incorporeal beings not situated in space who nevertheless perform acts in a temporal sequence. in tha

s perform acts in a temporal sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal bodies located in space, their temporal comportment nonetheless is non-spatial (and hence angelic) inasmuch as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine s view of its theological language, we recognize it as 8 chapter one a philosophical foundation for husserl s phenomenology of time. on this score, it is of interest to recall the words of jean-fran ois lyotard, from book xi of the confessions husserl reads off the phenomenology of the internal consciousness of time. in this book augustine sk

k xi of the confessions husserl reads off the phenomenology of the internal consciousness of time. in this book augustine sketches from below a libidinal-ontological constitution of temporality. 47 leaving aside the provocative characterization of time in the conclusion of lyotard s remark, for our purpose what is most significant is the recognition of the impact of augustine s demarcation of the soul as the site of temporal constitution on the phenomenological conception of time proffered by husserl. time, for augustine, is indicative not of external objects but of the psychic mode through which these objects are represented in the human mind. the measurement of time, accordingly, applies to what endures in the consciousness of the present, not to the stream of past or future events.48 th

the site of temporal constitution on the phenomenological conception of time proffered by husserl. time, for augustine, is indicative not of external objects but of the psychic mode through which these objects are represented in the human mind. the measurement of time, accordingly, applies to what endures in the consciousness of the present, not to the stream of past or future events.48 that the soul is the locus of temporality is underscored by the emphasis augustine placed on the narrativity of recalling the past as well as predicting the future. although he did not articulate it fully, augustine seemed to have grasped the intractable link between the tempo of time and the narrative structure of human consciousness exemplified in our inability to conceive of time in the absence of narra

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

within! i hold the skull of abel, being the vessel of my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes hold the desert tales of ages forgotten, while my flesh fades my spirit is immortal! i wear the crimson caul of my mother, lilith, who speaks with me through dreams! i carry the serpent's skin of azal'ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is done_ an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light- azal'ucel by michael w. ford i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of

ning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal'ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha'n-din- thy stave and fork unto the flame that is my soul shall be illuminated in this blackened light. shaitan the adversary, my soul enflamed! arogogoruabrao- thiaf! 5 east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau'us, beautiful spirit

e symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas na

tes! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

be few' the armorial bearings of reuben are red, and a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial, sign of the water bearer" holy name ibah tribe simeon sign pisces angelic name arfaolg "of simeon and levi (pisces, jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their anger, for it was fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latte

l keyword, the invoker of this force calls forth and links the power of the sun into his aura. yod nun resh yod! virgo, isis, mighty mother! sol, osiris, slain and risen! isis, apophis, osiris! i-a-o! the letters iao compose a synthetic name relating to the sun entering virgo and the introduction of the air element, which in itself represents spirit or unification with the part of the kabbalistic soul called the ruach or "breath" the sign of orisis slain! this represents the forces of the equinox. l the sign of the mourning of isis! 183 the hands here are in a semi-arc position which shows the sun at summer solstice and links with the life force of osiris. v the sign of typhon and apophis! the hands show a further movement of the arc, which represents the sun at winter solstice, thus repre

uinox and solstice forces. the energy here is then brought down in an even flow, thus cementing itself into the aura. the enti