Michael Wynn's Occult Reference Library
SPHINX

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the doorway between the subconscious mind and the higher mind, or the higher planes of existence. your lower consciousness, though it may have memorized the cards and their meanings, can in no way be accurate in their interpretation of the tarot. now here is the basic invocation: 109 "i invoke hru. great angel of the secret and concealed wisdom. thou who ruleth the mysteries of the tarot, as the sphinx is set over land of egypt. i invoke thee, be here now! thou whose mighty hand is imaged in the clouds of book t, the mystical and secret book of hidden wisdom. i invoke thee now! come now, great angel hru. transform these cards of the art from images into a true and accurate doorway unto higher worlds. that each one of these portals be true to the power it portrays. consecrate and purify th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

(may) and nattig that of scorpio (november. i do not believe that this is a fantastic assumption, the sumerian origin of the feast of lammas. indeed, it seems just as valid as the ideas of idries shah concerning craft etymology as presented in his book, the sufis. it is also not far-fetched to assume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of

ALEISTER CROWLEY LIBER 777

of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bri

ecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of som

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the ba

in progress towards perfection. even efficiency in the preparation is not all; there is need to be judicious in the manipulation, and adroit in the administration, of the product. he does not perform haphazard miracles, but applies his science and skill in conformity with the laws of nature. 189 chapter xxi of black magic of the main types of the operations of magick art and of the powers of the sphinx i as was said at the opening of the second chapter, the single supreme ritual is the attainment of the knowledge and conversation of the holy guardian angel "it is the raising of the complete man in a vertical straight line" any deviation from this line tends to become black magic. any other operation is black magic. in the true operation the exaltation is equilibrated by an expansion in th

a certain natural defence, and attracts into his aura only intelligent and beneficent entities. such persons may perhaps practise spiritualism without obvious bad results, and even with good results, within limits. but such exceptions in no wise invalidate the general rule, or in any way serve as argument against the magical theory outlined above with such mild suasion> 199 v of the powers of the sphinx much has been written<wisdom> wisely they have been kept in the forefront of true magical instruction. even the tyro can always rattle off that he has to know, to dare to will and to keep silence. it is difficult to write on this subject, for these powers are indeed comprehensive, and the interplay of one with

o know, to dare to will and to keep silence. it is difficult to write on this subject, for these powers are indeed comprehensive, and the interplay of one with the other becomes increasingly evident as one goes more deeply into the subject. but there is one general principle which seems worthy of special emphasis in this place. these four powers are thus complex because they are the powers of the sphinx, that is, they are functions of a single organism. now those who understand the growth of organisms are aware that evolution depends on adaptation to environment. if an animal which cannot swim is occasionally thrown into water, it may escape by some piece of good fortune, but if it is thrown into water continuously it will drown sooner or later, unless it learns to swim. organisms being to

scale: animals, real and: plants, real and: imaginary: imaginary: 0: 1 :god :almond in flower: 2 :man :amaranth: 3 :woman :cypress, opium poppy: 4 :unicorn :olive, shamrock: 5 :basilisk :oak, nux vomica, nettle: 6 :phoenix, lion, child :acacia, bay, laurel, vine: 7 :lynx :rose: 8 :hermaphrodite, jackal, twin :moly, anhalonium lewinii: serpents: 9 :elephant:(banyan) mandrake, damiana: yohimba: 10 :sphinx :willow, lily, ivy :11 :eagle or man (cherub of air.:aspen: 12 :swallow, ibis, ape, twin :vervain, herb mercury: serpents: marjolane, palm: 13 :dog :almond, mugwort, hazel (as moon. moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus

rchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunflower, laurel, heliotrope :31 :lion (cherub of fire :red poppy, hibiscus, nettle: 32 :crocodile :ash, cypress, hellebore, yew: nightshade :32 bis :bull (cherub of earth :oak, ivy :31 bis :sphinx (if sworded and :almond in flower: crowned: weh note: lines 11, 16, 28& 32 bis corrected as to element; original had typos of fire, air, fire and water respectively. 313& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapphire, pearl :yoni, the outer robe of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t terms. chapter 0 of magick in theory magic without tears get any book for free on: www.abika.com 66 and practice skates gently over it; the "naples arrangement" in the book of thoth dodges it with really diabolical ingenuity. i ask myself why. it is exceedingly strange, because every time i think of the equation, i am thrilled with a keen glow of satisfaction that this sempiternal riddle of the sphinx should have been answered at last. so then let me now give myself the delight, and you the comfort, of stating the problem from its beginning, and proving the soundness of the solution- of showing that the contradiction of this equation is unthinkable- are you ready? forward! paddle! a. we are aware. b. we cannot doubt the existence (whether "real" or "illusory" makes no difference) of some

shape well shown in the illustration magick face p. 360. you being a probationer, plain black is correct; and the unicursal hexagram might be embroidered, or "applique (is it? i mean "stuck on, upon the breast. the best head-dress is the nemyss: i cannot trust myself to describe how to make one, but there are any number of models in the british museum, on in any illustrated hieroglyphic text. the sphinx wears one, and there is a photograph, showing the shape and structure very clearly, in the equinox i, 1, frontispiece to supplement. you can easily make one yourself out of silk; broad black-and-white stripes is a pleasing design. avoid "artistic" complexities. well, that ought to be enough to keep you out of mischief for a little while; but i feel moved to add a line of caution and encoura

ALEISTER CROWLEY TAO TEH KING

ing 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent application of the qabalistic keys eventually unlocked his treasure-house. i was able to explain to myself his teachings in terms of familiar systems. this achievement broke the back of my sphinx. having once reduce lao tze to qabalistic form, it was easy to translate the result into the language of philosophy. i had already done much to create a new language based on english with the assistance of a few technical terms borrowed from asia, and above all by the use of a novel conception of the idea of number and algebraic and arithmetical proceedings, to convey the results of spiritu

ALEISTER CROWLEY THE HEART OF THE MASTER

ying aloud: the woe of the master is the rapture of light. last in their midst, above his head, there whirls a wheel of many-coloured radiance, so that thereby all deeds are harmonized in one. and the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart of the wheel a serpent with the head of a sphinx, and toucheth the mouth of the master, so that his voice breaks into song: the word of the law is thelema (greek letters. then is all heaven aflame with a great blast of trumpets; and the world is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of b

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e 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 the object of love is the gross physiological object which happens to be nature's excuse for it. generation is a sacrament of the physical rite, by which we create ourselves anew in our own image, weave in a new flesh-tapestry the romance of our own soul's history. but also love is a sacrament

being an image of our lady nuith, but also it is called the fool, who is parsifal 'der reine thor, and so referreth to him that walketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badawi that became king, in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i also should eat the grass of the arabs, and by virtue of the bewitchment thereof behold that which might be appointed for the enlightenment of mine eyes. now then of this may i not speak, seeing that it involveth the mystery of the transcending of time, so that in one hour of our terrestrial measure did i gather the harvest of an aeon, an

troubled; for in his soul was compassion for all beings. but though his compassion is a feeling perhaps admirable and necessary for mortals, yet it pertains to the planes of illusion. it is based on a misapprehension. the new comment this verse brings out what is a fact in psychology, the necessary connection between fear, sorrow, and failure. to will and to dare are closely linked powers of the sphinx, and they are based on- to know. if one have a right apprehension of the universe, if he know himself free, immortal, boundless, infinite force and fire, then may he will and dare. fear, sorrow and failure are but phantoms. al ii,47 "where i am these are not" the old comment 47. hadit knows nothing of these things; he is pure ecstasy. the new comment hadit is everywhere; fear, sorrow, and f

and distrusted, your only tacticians the ostrich, the opossum, and the cuttle, will you not break and flee at our first onset, as with levelled lances of lust we ride at the charge, with our allies, the whores whom we love and acclaim, free friends by our sides in the battle of life? the book of the law is the charter of woman; the word thelema has opened the lock of her "girdle of chastity" your sphinx of stone has come to life; to know, to will, to dare and to keep silence. yes, i, the beast, my scarlet whore bestriding me, naked and crowned, drunk on her golden cup of fornication, boasting herself my bedfellow, have trodden her in the market place, and roared this word that every woman is a star. and with that word is uttered woman's freedom; the fools and fribbles and flirts have heard

ALEISTER CROWLEY THE SWORD OF SONG

l men, the proof would still be lacking. they might not be the real men. the indian native would take intense delight in bringing round the village idiot to be inspected in the character of a holy man by the doctor sahib. the anglo-indian is a fool; a minimum medical education is in most cases insufficient to abate the symptoms to nil, though perhaps it must always diminish them. the hindu is the sphinx of civilisation; nearly all that has been written on him is worthless; those who know him best know this fact best. a. c. science and buddhism 89 survives death, what does it matter to us? why are we to be so altruistic as to avoid the reincarnation of a being in all points different from ourselves? as the small boy said, what has posterity done for me? but somethin does persist; something

upwards, the sign of redemption. ambrosii magi hortus rosarum 113 sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. and he went on. leave thine ox-goad, 1 quoth he, till i come back an ox! and she laughed and let him pass. now is our father come to the unstable lands, od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to he

ALEISTER CROWLEY EQ I 1

panding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew h

d cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet our brother perardua- and by now he was right skilful at the athanor- determined to attain to that higher projection of our art. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venomous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one "he slayeth the great dragon called stooping or twisted" now then is thi

orth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increase wonderfully and be fixed in the perfection of the sphinx. but this our animal gold is to this mighty pitch unstable, that it can neither increase nor decrease, nor can it remain that which it is, or seemeth to be. for even as a drop of glass unequally cooled flieth at a touch into a myriad fine particles, so also at a touch this gold philosophical dissolveth his being, ofttimes with a great and terrible explosion, ofttimes so softly and subtly th

or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a 92 sword of lightning. yet is this but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button hereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mocked him; for he had imperil

the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising sun. she was there when cheops and khephren builded the pyramids, and there will she sit when yahveh has taken his appointed seat in the silent halls of oblivion. the fool hath said in his heart "there is no god" yet the wise man has sat trembli

great tongueless witness of god's bounty; and mingle with the laughing boys, showering rose-leaves on doris and bacchis, and blowing kisses to myrtale and evardis. god or no-god- so let it be! still the sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stil

ube around which is woven a wreath of lilies and ivy. and her countenance is as that of desolation yet majestic as an empress of earth, who possessing all things yet cannot find a helpmeet worthy to possess her; and her eyes are as opals of light; and her tongue as an arrow of flame. and on beholding her i cried in a loud voice saying "o princess of the vision of the unknown, who art throned as a sphinx between the hidden mysteries of earth and air, give me of the fruit of the tree of life that i may eat thereof, so that mine eyes shall be opened, and i may become as a god in understanding, and live for ever" and when i had finished speaking she wept bitterly and answered me saying "verily if the poor man trespass within the palace gate, the king's dogs shall be let loose so that they may

ALEISTER CROWLEY EQ I 5

ng 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 heart and the green of the snake are yet more vivid than the blinding white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity

ome into the stone a white goat, a green dragon, and a tawny bull. but they pass away immediately. there is a veil of such darkness before the aethyr that it seems impossible to pierce it. but there is a voice saying: behold, the great one of the night of time stirreth, and with his tail he churneth up the slime, and of the foam thereof shall he make stars. and in the battle of the python and the sphinx shall the glory be to the sphinx, but the victory to the python. now the veil of darkness is formed of a very great number of exceedingly fine black veils, and one tears them off one at a time. and the voice says, there is no light or knowledge or beauty or stability in the kingdom of the grave, whither 71 thou goest. and the worm is crowned. all that thou wast hath he eaten up, and all tha

the hairy buttocks of the goat, when the gnarled god tore thee asunder, when the icy cataract of death swept thee away. shriek, therefore, shriek aloud; mingle the roar of the 139 gored lion and the moan of the torn bull, and the cry of the man that is torn by the claws of the eagle, and the scream of the eagle that is strangled by the hands of the man. mingle all these in the death-shriek of the sphinx, for the blind man hath profaned her mystery. who is this, oedipus, tiresias, erinyes? who is this, that is blind and a seer, a fool above wisdom? whom do the hounds of heaven follow, and the crocodiles of hell await? aleph, vau, yod, ayin, resh, tau, is his name. beneath his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos an

" 18, 1909 3.10- 4.25 p.m. an olvah nu arenu olvah. diraeseu adika va paretanu poliax poliax in vah rah ahum subre fifal. lerthexanax. mama ra-la hum fifala maha. all this is the melody of a flute, very faint and clear. and there is a sort of sub-tinkle of a bell. 161 and there is a string instrument, somewhat like a zither. and there is a human voice. and the voice comes: this is the song of the sphinx, which she singeth ever in the ears of men. and it is the song of the syrens. and whoever heareth it is lost. i iii mu pa telai, o chi balae tu wa melai wa pa malae- a, a, a ut! ut! ut! tu fu tulu! ge; fu latrai, tu fu tulu le fu malai pa, sa, ga. kut- hut- nut. ii iv qwi mu telai ai oai ya pa melai; rel moai u, u, u. ti- ti- ti 'se gu melai; wa la pelai pe fu telai, tu fu latai fu tu lu. w

ALEISTER CROWLEY EQUINOX EQ I 2 2

u 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! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphinx's painted face. she had painted her face in order to ogle time. and he has spared no other painted face in all the world but hers. delilah was younger than she, and delilah is dust. time hath loved nothing but this worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure h

nger. then shall our children laugh at him who slew babylon's winged bulls and smote great numbers of the elves and fairies, when he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of

ated with egyptian deities- in fact, its mysteries become rather "forced" still more so will this be seen in the next ritual, which becomes ridiculously complex with samothracian nonentities. the symbols in themselves are not wrong; but it is the "mixed-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art ha

at this time he still failed to realise that when once the supernal triad has descended and is resting on the topmost point of the pentagram, this being now the point of juncture becomes the most important of all points, and that the lower four are little better than supports, legs and arms to the body whose head now wears the crown. when the pilgrim realises that the four characteristics of the sphinx, the four elements, the four letters of the name, are only answerable in the fifth; then may it be said that the ritual has succeeded in its purpose and has initiated him, otherwise that it has failed. it is no good (even if you are the hierophant himself) pretending to represent hb:heh hb:vau hb:heh hb:yod before you have realised what is meant by hb:heh hb:vau hb:shin hb:heh hb:yod. the r

ALEISTER CROWLEY EQUINOX EQ I 2

wley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred

jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eyes the awful price of her virginity- black madness. even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to suspect that, vice or no, it had strange fruits; if not of the tree of life, at least of that other tree, double and sinister and deadly. nay!

d, by the lord harry! we know nothing about them. nothing but what vague and troubled reflections the minds 87 of the mystics themselves, untrained in accuracy of observation, bring back from the fountains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could give him, would earn himself a fame lo

ALEISTER CROWLEY EQUINOX EQ I 3 2

ion of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. here again existence, as the world mystery, became to him the supreme riddle of the human sphinx; and in his strivings to read it, in his doubts, which minerva -like sprang from his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundati

ALEISTER CROWLEY EQUINOX EQ I 3 3

ewith "thus the individual. finds that reality ever appearing to evade him. in proportion as this is realized, he must necessarily revolt against any and every system which would "limit" him. nothing can be accepted on mere authority" as old as the vedas is the question "what am i" ay! older, for the first man probably asked it, and yet it crouches ever before us with enticing eyes like some evil sphinx. this question mr. kingsland tries to narrow down by a theoretical reconciliation of science and idealism "where we do not really know we must be content with a working hypothesis" but the following citations are those of a man who is, if still in the twilight, yet no longer in the dark. evil as well as that which we call good, are part of and essential to that fundamental underlying unity

t! i adore thee, evoe! i adore thee, iao! o thou leprous claw of the ghoul, that coaxest the babe from its chaste cradle! i adore thee, evoe! i adore thee, iao! o thou assassin word of law, that art written in ruin of earthquakes! i adore thee, evoe! i adore thee, iao! o thou trembling breast of the night, that gleamest with a rosary of moons! i adore thee, evoe! i adore thee, iao! 67 o thou holy sphinx of rebirth, that crouchest in the black desert of death! i adore thee, evoe! i adore thee, iao! o thou diadem of the suns, that art the knot of this red web of worlds! i adore thee, evoe! i adore thee, iao! o thou ravished river of law, that outpourest the arcanum of life! i adore thee, evoe! i adore thee, iao! o thou glimmering tongue of day, that art sucked into the blue lips of night! i

. with special cover designed by mary tourtel, and frontispiece by isabelle de steiger. price 7s. 6d. net "the most remarkable and on the whole the most successful attempt to sing the mysteries of mysticism, since blake wrote his 'prophetic books_ the star "undoubtedly one of the most original and most remarkable books of verse published for many years" birmingham daily gazette. the secret of the sphinx: or, the ring of moses. by james smith and john wren sutton. crown 8vo, 3s. 6d. net "a romance founded on the building of the great pyramid by pharaoh and the birth of moses is a distinctly notable addition to modern fiction, and mr. smith and mr. sutton have done their work conscientiously and well. the secret of the sphinx is revealed by a narrative of a curious combination of circumstanc

ALEISTER CROWLEY EQUINOX EQ I 3

ife, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to th

gue and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, which constitutes him a neophyte. 2 "the neophyte" his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i.-iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two

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 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 p

s, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts_ they fall like rotten fruits. but to destroy the power that makes these thoughts_ thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of

insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy's inquiry "summa scientia nihil scire" marsyas. ay, but that reasoned thesis lacks the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks 35 the nectar-poison of the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may pass i hardly know. maybe time never blots the track. black, black, intolerably black! go, spectre of the ages, go! suffice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this exist

ALEISTER CROWLEY EQUINOX EQ I 4 2

following year 173 (1903. in the month of january he met his old college friend h. l. from the very first moment of this meeting h. l. showed considerable perturbation of mind, and on being asked by frater p. what was exercising him, h. l. replied "come and free miss q. from the wiles of mrs. m. being asked who mrs. m. was, h. l. answered that she was a vampire and a sorceress who was modelling a sphinx with the intention of one day endowing it with life so that it might carry out her evil wishes; and that her victim was miss q. p. wishing to ease his friend's mind asked h. l. to take him to miss q.'s address at which mrs. m. was then living. this h. l. did. the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five m

ALEISTER CROWLEY EQUINOX EQ I 4 3

space, and set the knight amid the fen "god" quoth sir palamede "that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accurs d above men sir palamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe- and lo! he is the one sole thing i know! nay! who knows not is different from him that knows. th

ALEISTER CROWLEY EQUINOX EQ I 6 2

[aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to

red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods

r it is by stealth that we are here assembled. know that saturn hath been deceived, having swallowed a black stone, thinking it to be his son, the child jupiter. but jupiter is here enthroned, and shall overthrow his father. beware then lest ye break silence- until jupiter be ready to make war! typhon. him that speaketh will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the messenger of jupiter? hermanubis. hail unto thee, thou great god typhon! art thou not the executor of his vengeance? typhon. brother hermanubis, what is the hour? hermanubis. noon. brother typhon, what is the place? typhon. the summit of olympus. brother hermanubis, what is thy position? hermanubi

hail unto thee, thou great god typhon! art thou not the executor of his vengeance? typhon. brother hermanubis, what is the hour? hermanubis. noon. brother typhon, what is the place? typhon. the summit of olympus. brother hermanubis, what is thy position? hermanubis. upon the rim of the wheel. and thine? typhon. upon the rim of the wheel. hermanubis. let us seek the centre of the wheel["they with" sphinx "rise and walk, faster and faster round the rim, returning exhausted to their places] typhon. brother hermanubis, we are no nearer to the centre of the wheel. hermanubis. we are no nearer to the centre of the wheel. typhon. hast thou no message from the gods? hermanubis. none, brother. let us seek an oracle of the gods["they rise an go round the rim, stopping and prostrating themselves befo

of the gods["they rise an go round the rim, stopping and prostrating themselves before the" sphinx] 24 hermanubis. hail unto thee, that hast the secret of jupiter! declare unto us, we beseech thee, the mystery whereby we may approach the centre of the wheel [sphinx "plays a riddling sarcastic music<typhon "goes to his place in terror [hermanubis "goes to his place in wonderment" sphinx. neither by sloth nor by activity may even my secret be attained. neither by emotion nor by reason may even 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 b

hought, 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.c.t. brethren of the rosy cross! aspirants to the silver star! not until these are ended can ye come to the centre of the wheel. when the chill of earth black-breasted is uplifted at the glance o

d name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. 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

r be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god his power; the satyr blows the ember, and pain is passion's flower; when blood drips over kisses, and madness sobs through wine- ah, mine- the snake starts up and hisses and strikes and- i am thine["he crouches at the feet of" sphinx "toward" c.i.c.t [hermanubis "recites" hermanubis. 1. o coiled and constricted and chosen! o tortured and twisted and twined! deep spring of my soul deep frozen, the sleep of the truth of the mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray

on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the s

prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" silence] c.i.c.t. 1-333. sphinx. 22-22 [hermanubis "and" typhon "draw veil" sphinx "is standing before altar" c.i.c.t "has disappeared. he has donned a white robe, and panther- skin, and white and gold nemm

hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the place? hermanubis. the summit of mount kithairon. typhon. procul, o procul este viri["all male probationers retire to back of stage" typhon. sisters, let us invoke the father to manifest in the son. sphinx. per spiritum sanctum, amen["she also retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic

nd wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the v

fairer tempes bloom, there sleep young cyclads on a sunnier deep. 60 a loftier argo cleaves the main, fraught with a later prize; another orpheus sings again, and loves, and weeps, and dies. a new uyllsses leaves once more calypso for his native shore. oh, write no more the tale of troy, if earth death's scroll must be! nor mix with laian rage the joy which dawns upon the free; although a subtler sphinx renew riddles of death thebes never knew. another athens shall arise, and to remoter time bequeath, like sunset to the skies, the splendour of its prime; and leave, if nought so bright may live, all earth can take or heaven can give. saturn and love their long repose shall burst, more bright and good than all who fell, than one who rose, than many unsubdued. not gold, not blood, their altar

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

ionary cross, fixed in the heavens, and guarded by the angel. behind the cross, another cross appears, but that he may not reach (the angel guards the way) until the bull has rent and torn the man, and then the light shines forth; until the serpent dread has wrestled with the man and brought him to his knees, and then the lifting up into the light; until the lion has been tamed, the secret of the sphinx revealed, and then the revelation of the inner light; until the man has lifted up his water-pot and joined the ranks of those who are the water-bearers, and then the flowing of the stream of life will fill his water-pot and drain the rancid pool and cleanse its source and thus reveal the hidden way which leads unto the innermost light, hid by the final cross. then, from the cross of man, th

soteric blind) the symbolism of the unicorn in which the two horns and the single eye are blended and depicted by the long straight horn of the unicorn in the centre of the forehead. behind all the above lies the dual mystery of leo, for leo is as far as humanity is concerned the key or clue to the entire zodiac and around the constellation leo two great mysteries are found: 1. the mystery of the sphinx, connected with the relation of leo and virgo, and tied up with the secret of the solar angels. this is not the mystery of soul and form, but the mystery of the higher and the lower mind and their relation to each other. 2. the mystery of the lion and the unicorn. this secret is preserved for us in the ancient nursery rhyme about the "lion and the unicorn going up to town" and contains in a

sponses were not adequately developed. originally, there were eight signs; then there were ten and now twelve. 1. in lemurian days, during the early period of animal man and before humanity appeared on earth, in the interim period of development, eight signs influenced the planet and the kingdoms of nature found upon it. there was no response to the influences of leo and virgo. the mystery of the sphinx did not exist and these two signs were not then part of the zodiacal wheel. then individualisation took place and the seed of christhood was planted in man and these two signs began to influence humanity, and gradually that influence was recognised and the zodiac was then known to have ten signs. the mutable cross dominated, but it was then the tau, for pisces- 96- a treatise on the seven r

path of ingoing, or the path of return. then takes place the reversal of the wheel and the beginning of the new orientation and of discipleship in scorpio, the directed, controlled life of the disciple in sagittarius, initiation in capricorn, followed by service in aquarius and the work of a world saviour in pisces and final liberation. in this world period we have the division of the sign of the sphinx into two signs (the lion and the virgin, soul and form) because the state of human evolution and conscious realisation is that of a recognised duality; it is only at what is called the "final judgment" that another fusion will take place and virgo-libra will form one sign, for then man's sense of antagonistic dualism will be ended and the scales will have been turned finally in favour of th

e, as you have heard, when there were only ten signs, and in those ancient days as in the present time, there was a divergence of opinion among the astrological scientists; they differed as to which the ten signs might be and in this connection there were several schools of thought, but mainly two of importance. one group fused or made one sign out of leo-virgo and perpetuated their belief in the sphinx; the other omitted gemini and libra altogether. they were of an earlier date than the latter who in reality had a zodiac of eleven signs. this is a fact of importance to you today. the other point of note and of a relative importance is that gemini and libra are the two strictly human signs; they are the signs of the ordinary man. gemini upon the mutable cross stands for man's humanity, whi

attitudes. as we go on with our study, the significance of this statement will increasingly appear. i am hinting at matters of spiritual and esoteric importance because this sign, leo, is of paramount control in the life of the aspirant. he has to know himself through true self-awareness before he can know that divine spirit which is his true self and know also his fellowmen. leo is a part of the sphinx, and upon this i need not enlarge as we have touched upon this- 171- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust elsewhere. this is a great mystery. virgo and leo together stand for the whole man, for the god-man as well as for spirit-matter. it is important to have this in mind, for when the nature of the world is revealed, then the mystery of th

hinx, and upon this i need not enlarge as we have touched upon this- 171- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust elsewhere. this is a great mystery. virgo and leo together stand for the whole man, for the god-man as well as for spirit-matter. it is important to have this in mind, for when the nature of the world is revealed, then the mystery of the sphinx will no longer exist. the keynotes of this sign are exceedingly well known. they sound out the note of individuality and of true self-consciousness. many people are convinced that they are self-conscious when they are only swayed by desire and are oriented towards the satisfaction of that desire or when they recognise themselves as the dramatic centre of their universe. yet the only truly s

ALICE BAILEY THE LABOURS OF HERCULES

e love of god, and he announced himself as the light of the world. the problem before hercules, therefore, was the problem of the sign; the crucifixion of the lower self and the conquering of individual self-assertion. originally the zodiac consisted only of ten constellations and, at some date practically unknown, the two constellations, leo and virgo, were one symbol. perhaps the mystery of the sphinx is connected with this, for in the sphinx we have the lion with a woman's head, leo with virgo, the symbol of the lion or kingly soul, and its relation to the matter or mother aspect. it may, therefore, signify the two polarities, masculine and feminine, positive and negative- 61- the labours of hercules in this constellation is the exceedingly bright star, which is one of the four royal st

BLAVATSKY H P ANTHROPOGENESIS

atement is only a fiction? it is this secrecy which led the fifth race to the establishment, or rather the re-establishment of the religious mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and evil- a secret first known only to the elohim, the self-initiated "higher gods- on earth only* in the book of enoch we have adam* the first divine androgyne[[footnote(s[[footnote

. for he says "in their (the hindu and mahomedan) romances, we see kai-caus going to the mountain of 'as-burj, at the foot of which the sun sets' to fight the dev-sefid, or white devil, the taradaitya of the puranas, whose abode was on the seventh stage of the world, answering to the seventh zone of the buddhists, or the white island" now here the orientalists have been, and are still, facing the sphinx's riddle, the wrong solution of which will ever destroy their authority, if not their persons, in the eyes of every hindu scholar, even those who are not initiates. for there is not a statement in the puranas- on the conflicting details of which wilford based his speculations- which has not several meanings, and does not apply to both the physical and the metaphysical worlds. if the old hin

bacchus. but it was never the property of the greeks, but dates from days immemorial. the translators of the drama wonder how aeschylus could become guilty of such "discrepancy between the character of zeus as portrayed in the 'prometheus bound' and that depicted in the remaining dramas (mrs. a. swanwick) this is just because aeschylus, like shakespeare, was and will ever remain the intellectual "sphinx" of the ages. between zeus, the abstract deity of grecian thought, and the olympic zeus, there was an abyss. the latter represented during the mysteries no higher a principle than the lower aspect of human physical intelligence- manas wedded to kama; prometheus- its divine aspect merging into and aspiring to buddhi- the divine soul. zeus was the human soul and nothing more, whenever shown y

even that of the recording angel, unless man finds the answer in the sanctuary of his own heart, in the innermost depths of his divine intuitions. it is the great seventh mystery of creation, the first and the last; and those who read st. john's apocalypse may find its shadow lurking under the seventh seal. it can be represented only in its apparent, objective form, like the eternal riddle of the sphinx. if the latter threw herself into the sea and perished, it is not because oedipus had unriddled the secret of the ages, but because, by anthropomorphizing the ever-spiritual and the subjective, he had[[footnote(s* so does every yogi and even christian: one must take the kingdom of heaven by violence- we are taught. why should such a desire make of any one a devil[[vol. 2, page] 517 baresma

lem quite eloquent in itself, besides the "holy" jod within the ark! the mystery of agathadaemon, whose legend states "i am chnumis, sun of the universe, 700" can alone solve the mystery of jesus, the number of whose name is 888" it is not the key of st. peter, or the church dogma, but the narthex- the wand of the candidate for initiation- that has to be wrenched from the grasp of the long-silent sphinx of the ages. meanwhile- the augurs, who, upon meeting each other, have to thrust their tongues into their cheeks to suppress a fit of laughter, may be more numerous in our own age than they ever were in the day of sylla[[vol. 2, page] 519 the "father of mortals" xx. prometheus, the titan. his origin in ancient india. in our modern day there does not exist the slightest doubt in the minds of

he natural measure of days" this is the astronomical and numerical meaning in the secret theogony of sidereo-cosmical gods invented by the chaldeo-hebrews[[footnote(s* the qabbalah, by isaac myer[[vol. 2, page] 540 the secret doctrine. and two meanings out of seven. the other five would astonish the christians still more. the series of oedipuses who have endeavoured to interpret the riddle of the sphinx, is long indeed. for many ages she has been devouring the brightest and the noblest intellects of christendom; but now the sphinx is conquered. in the great intellectual struggle which has ended in the complete victory of the oedipuses of symbolism, it is not the sphinx, however, who, burning with the shame of defeat, has had to bury herself in the sea, but verily the many-sided symbol, nam

ic symbol for several kinds of cycles. fuller details will be given in the section on "kalpas and cycles* the tense is the "past" because the book is allegorical, and has to veil the truths contained[[vol. 2, page] 618 the secret doctrine. the persian oracle and the nazarene prophet. says the author of the "book of god "the simorgh is in reality the same as the winged singh of the hindus, and the sphinx of the egyptians. it is said that the former will appear at the end of the world. as a monstrous lion-bird. from these the rabbins have borrowed their mythos of an enormous bird, sometimes standing on the earth, sometimes walking in the ocean. while its head props the sky; and with the symbol, they have also adopted the doctrine to which it relates. they teach that there are to be seven suc

evelation, have the same significance" etc. and a still greater one, as these stars represent also the seven keys of the seven churches or the sodalian mysteries, cabalistically. however, we will not stop to discuss, but add that other egyptologists have also found out that the septenary constitution of man was a cardinal doctrine with the old egyptians. in a series of remarkable articles in the "sphinx (munich) herr franz lambert gives incontrovertible proof of his conclusions from the "book of the dead" and other egyptian records. for details the reader must be referred to the articles themselves, but the following diagram, summing up the author's conclusions, is demonstrative evidence of the identity of egyptian psychology with the septenary division in "esoteric buddhism" on the left h

BLAVATSKY H P COSMOGENESIS

understood to say that mankind was yet "in the fourth round" in another place he seemed to say that we were in the fifth. to this an "apocalyptic answer" was returned by another teacher "a few drops of rain do not make a monsoon, though they presage it "no, we are not in the fifth round, but fifth round men have been coming in for the last few thousand years" this was worse than the riddle of the sphinx! students of occultism subjected their brains to the wildest work of speculation. for a considerable time they tried to outvie oedipus and reconcile the two statements. and as the masters kept as silent as the stony sphinx herself, they were accused of inconsistency "contradiction" and "discrepancies" but they were simply allowing the speculations to go on, in order to teach a lesson which

t[[vol. 1, page] 244 the secret doctrine[[first column continued from previous page] life" is a misnomer and a useless puzzle to the student] 2. ruach progresses by the evolution of ideas. 3. neschamah is progressive without oblivion and destruction. 4. the soul has three dwellings. 5. these dwellings are: the plane of the mortals: the superior eden; and the inferior eden. 6. the image (man) is a sphinx that offers the riddle of birth. 7. the fatal image (the astral) endows nephesch with its aptitudes; but ruach is able to substitute for this (vitiated) nephesch the image[[first column continued on next page[[second column continued from previous page] thus, assimilating itself to the monad, shares its immortality. 2. buddhi becomes conscious by the accretions it gets from manas after ever

ause of the "ways of providence" we cut these numerous windings in our destinies daily with our own hands, while we imagine that we are pursuing a track on the royal high road of respectability and duty, and then complain of those ways being so intricate and so dark. we stand bewildered before the mystery of our own making, and the riddles of life that we will not solve, and then accuse the great sphinx of devouring us. but verily there is not an accident in our lives[[vol. 1, page] 644 the secret doctrine. not a misshapen day, or a misfortune, that could not be traced back to our own doings in this or in another life. if one breaks the laws of harmony, or, as a theosophical writer expresses it "the laws of life" one must be prepared to fall into the chaos one has oneself produced. for, ac

BLUE EQUINOX

me of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth this body unto the beasts. liber lxv 95 44. i have sucked out the blood with my lips; i have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swin

BOOK OF ENOCH

r in the tent of appointment, exodus 30:34. also, at 32.3-6, the tree of wisdom also sounds like cannabis. here we get a new insight into the adam and eve story. at 33.3-4, enoch mentions how uriel gave him notes on astronomy. these notes are in this book as sections 13, 14, and 16. the angel zotiel is mentioned at 32.2, east of the red sea, there are suggestions based on weathering data that the sphinx is much older (pre 10,000 bc) than the pyramids, so this is a possible candidate for zotiel. 24.1] and from there i went to another place of the earth and he showed me a mountain of fire that blazed day and night. 24.2] and i went towards it and saw seven magnificent mountains. and all were different from one another, and precious and beautiful stones, and all were precious, and their appea

BOOK OF PLEASURE

nfinite ramifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. dua

lication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to belief. the "truth" is not difficult to understand! the truth has no will-will has no truth! truth is "will" never believed-it has no truth "could be"-is the immediate certainty! this haunting sphinx teaches us the value of the "will to anything? then there is no graver risk than absolute knowledge-if little is dangerous-what about omniscience? the almighty power has no accessories! science is the accursed doubt of the possible, yea, of what does exist! you cannot conceive an impossibility, nothing is impossible, you are the impossible! doubt is delay-time-but how it punishes! nothing i

BOOK OF SATYRS

ndecision; others, like spare, naturally and definitely in possession of themselves, are hardly compelled even within that reckoning to which isolated evidences of their mode tempt the scientific. the "earth" book of spare was an elemental and chaotic thing, full of significant art, and of still more significant conception. so mighty a theme may only remain littered with fragments, each, like the sphinx, an unread riddle, existing in the mind amid a turmoil of unaccustomed thought. but the present series of designs occupies the more circumscribed area of local allegory on a physical plane, the artist aiming not only to stir the optical centres by agreeable contours and adjacencies, when he adjusts with powerful deliberation the actual to a purpose which extends in his mind beyond executive

BUDGE E

lly of sand. the "land of sekri" is described in the legend which is written at each end of the oval as "the horizon) of the hidden country of sekri, which guardeth the hidden body (or, flesh" this mysterious oval is supposed to rest upon the bodies of two man-headed lion sphinxes set tail to tail; of these, however, only the heads and fore quarters p. 94 appear, one at each end of the oval. each sphinx is called af, and he is said "to have his existence from the voice of the great god" and "his work is to keep ward over his image" within the oval already described is stretched out at almost full length on the ground a monster serpent (see pp. 99, 103, which has two snakes' heads at one end of his body, and a bearded human head at the other (see 99; the text above his snakes' heads is muti

DAVID ICKE CHILDREN OF THE MATRIX

books, vermont, usa, 1998, the dogon tribe in mali, africa, claim that beings from sirius visited their ancestors and gave them knowledge of the universe. he says that they describe the sirians as amphibious and "serpent-featured- a recurring theme as you will see. temple suggests that the anunnaki of the sumerian tablets could be these beings from sirius. he further proposes that the body of the sphinx is that of a dog and not a lion, thus symbolising the dog star, sirius,9 and some researchers also suggest that the face of the sphinx is that of a woman, not a pharaoh. the egyptians certainly depicted their lion bodies very differently to that of the sphinx and the dog is a common symbol in ancient mythology.10 in fact, ancient egyptians revered the dog and their dog symbol was a code for

o both the white race and reptilians, were involved in atlantis and mated with humans to seed a large race of people. ruled by the gods 33 sense, although there is still a case for it to be a lion, also. sirius is connected with the colour red because it looks red when it appears over the horizon.12 red is the colour used for sirius in ritual and symbolism. for a long period of its existence, the sphinx was coloured red. it was an obvious conclusion that this could relate symbolically to mars, the "red planet, but in the face of the other evidence, sirius is perhaps more likely. the queen's shaft in the great pyramid was designed to point to sirius, according to modern researchers. robert temple presents a wealth of interconnecting evidence to support his belief that an amphibious race fro

say this was connected to the 34 children of the matrix heliacal rising on july 23rd when sirius, the earth, and the sun are in a straight line. others speculate that this could create a "star gate" connection between the two systems, a sort of interdimensional (inter-density) portal. this moment was the beginning of the calendar for the new year in many cultures. it is said that the eyes of the sphinx (the dog) line up with the exact period on the horizon where sirius rises on july 23rd and that the pyramids are also lined up to that point on the horizon" this, incidentally, is the time every year that the illuminati elite gather at bohemian grove in northern california wearing their hooded robes for their infamous rituals under a 40-foot stone owl, as detailed in the biggest secret. i w

ey are mistaken. the "classic greece" they ruled by the gods 41 focus upon was a later expression of that culture, not the first. the original greece existed before the cataclysms that sank atlantis. the atlantean colonists of greece worshipped a serpent goddess called athene or neith.48 the greek historians, jane harrison and robert graves, say that this deity was symbolised as a serpent, snake, sphinx, or goddess covered in snakes.49 there are some people- myself among them- who believe that the face on the sphinx on the giza plateau is a woman and not a man as officially claimed. wherever the reptilian bloodlines have located, the worship of a serpent goddess has always been the centre of their rituals under names like athene, barati, isis, semiramis, el, artemis, diana, and hecate. oth

or energy channel-points, of the human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form of a dragon, snake, sphinx, plumed serpent, or the tree-cross or ankh. in egypt they had an order called the djedhi (jedi in star wars) and the dj meant serpent.11 thus we have pharaohs of the serpent line called djer, djoser, and djederfra. in india, the buddhist text, the mahauyutpatti, lists 80 kings who descended from the nagas or "serpent kings. hindu legend says that the nagas could take a human or reptilian fo

rden of eden. but, he says, that when the chitauri destroyed this canopy (symbolised by the biblical 40 days and 40 nights of rain) the whole climate changed as the sun's rays baked once green and abundant lands like egypt and began to form the deserts. scientists agree that egypt, now part of the sahara desert, was once a green and pleasant land. this could explain the water erosion found on the sphinx. to divide and rule the people, credo continues, the chitauri scattered them across the earth and gave them different languages so they could not communicate with each other. this is another story repeated all over the world and not just in the old testament version of the tower of babel. that was a steal from many more ancient accounts. the hopi say that when they came to the surface on th

cross of st george (see picture section. as i mentioned before, the reptilian rockefeller bloodline has placed a gold statue of prometheus in the rockefeller centre in new york (figure 23. the heraldry and coats of arms of poland are another example. they include the images found among all european royalty and aristocracy- the openly reptilian serpent, griffin, salamander, and caduceus, plus the sphinx and unicorn.36 rule britannia the accounts in the edda of the battles between the nordics of thor/indara and the serpent cult of el, wodan, and balder, can explain many ancient and modern mysteries, symbols, and biblical texts (figure 24. the edda tells how the dragon queens 159 thor/indara and the nordic/aryans came down from the danube region of europe into the domain of the serpent cult

f freemasonic orders and offshoots. after reaching the highest official levels he saw what freemasonry really was and wrote an expose called the deadly deception. he was initiated into the 33rd degree of the scottish rite at the supreme headquarters of the 33rd degree in northwest 16th street, not far from the white house in washington dc. it is built as an egyptiantype temple and outside are two sphinx-like figures with women's faces. could this be an indication of the truth about the sphinx at giza? one of the "sphinx" figures 174 children of the matrix at the washington temple has a cobra entwined around her neck. on the neck of the other one is the image of a woman, symbolic, says shaw, of fertility and procreation.12 these are some of the gifts associated with goddesses like artemis/d

f the pentagram and this is why the symbol-obsessed llluminati have located the headquarters of the us military in such a building picture section 189 the supreme headquarters of the 33rd degree of the scottish rite of freemasonry, located near the white house at 1733 16th street, washington dc. behind the pillars is a massive image of the rising sun and at the bottom of the steps are two female "sphinx" figures. inside, according to former 33rd degree freemason, jim shaw, are many reptilian images when this statue was unveiled of george washington, the first president of the united states, the people could not understand why their esteemed george was depicted in such a strange, half-naked, pose. look at the classic image of the satanic symbol of "baphomet, however, and all becomes clear 1

as an owl- the symbol of the rituals at bohemian grove in northern california. the road system around the congress building in washington dc is also shaped unmistakably as an owl (see the biggest secret. the lion became the symbol of the "male" sun when the open became hidden, but once again the lion had more commonly symbolised the goddess. the mother goddess hathor was depicted as a lion-headed sphinx. mystery babylon the mystery school/secret society network designed to advance the reptilian agenda expanded rapidly from the time of babylon after 2000bc. in this same period the royal court of the dragon was infiltrating the egyptian mystery schools and the other structures of power. the jewish historian, eupolemus, said that giants built babylon after the deluge- the usual story. accordi

DAVID ICKE THE BIGGEST SECRET

taclysm of 11,000 bc andrebuilding their civilisation. the author and researcher, robert bauval, says that thepyramids at giza align with the stars on the belt of orion as they would have been in10,500 bc when orion was at the lowest point in its cycle (the orions are anotherextraterrestrial race operating on this planet, i understand. and hancock and otherresearchers suggest that the lion-bodied sphinx at giza, which is believed to be farolder than originally dated, would have directly faced the constellation of leo the lionat that same time, 10,500 bc. research continues under the ocean off japan into afantastic structure which could also date to 10,500 bc at least. there are many whohave questioned these findings, especially the synchronisation of the giza pyramids toorion, but at the v

the symbol of the national tabloid, the daily express, onceheadquartered in fleet street, is a knight carrying a shield emblazoned with thetemplar-phoenician red cross on a white background. the templar lands stretcheddown to the river thames where the templars had their own docks. during the reign ofqueen victoria, the brotherhood erected an obelisk alongside the thames at this pointand placed a sphinx on either side. the obelisk had formerly stood in the egyptian cityof on or heliopolis (the city or place of the sun) and it is known today as cleopatrasneedle (see picture section. this obelisk is an ancient egyptian-aryan symbol of thesun, the male energy, the phallus. these symbols are to be found in many places, oftenunder the guise of war memorials and have been placed there by freemas

aurus.9 a pentagon, of course,is the centre of a pentagram. ifyou drive through the centre ofthe white house pentagramyou come to a remarkablebuilding at 1733 16th street.note the number: 1733. thenumber 17 recurs over andover in the story of rennes-le-chateau, and 33 is the official number of degrees in the scottish rite. this building hasthe feel of an egyptian temple with two depictions of the sphinx outside and a massiveimage of the rising sun. a similar symbol was on the sun chair of george washington.this strange building is the supreme headquarters of the 33rd degree of the scottishrite of freemasonry. the 33rd degree is known as the revolutionary degree and mostheads of government are 33rd degree freemasons even though they will be keen todeny this or keep it quiet. it is an honora

ouvremuseum during the presidencyof the 33rd degree freemason,francois mitterrand. peoplewere flabbergasted that anyonecould build such an out-of-keeping structure alongsidethe beautiful architecture of thelouvre. the reason hadnothing to do with architectureand everything to do withadding more power to thegeometrical design of the city.a similar and vast blackpyramid has been built with amassive sphinx and an obeliskin that brotherhood city, lasv egas.figure 39: the sun and zodiac circle at the entrance to a financialbuilding in the city of london, near st pauls cathedral in the heart ofthe brotherhood spiders web. the black sun represents themalevolent use of solar energy and the galactic sun, and this oneincludes the face of winston churchill. 362the lion is seen so often in heraldry an

re 39: the sun and zodiac circle at the entrance to a financialbuilding in the city of london, near st pauls cathedral in the heart ofthe brotherhood spiders web. the black sun represents themalevolent use of solar energy and the galactic sun, and this oneincludes the face of winston churchill. 362the lion is seen so often in heraldry and flags because it is an ancient symbol of thesun, as is the sphinx most probably. the fish symbolises the sign of pisces and also thelegendary king of babylon, nimrod, who was depicted as a fish. the dove symboliseshis partner, queen semiramis, and it is more reverse symbolism. while the dove meanspeace to most people, it symbolises death and destruction to the brotherhood. thisreversing allows them to use their symbols in the public eye in a way that no-o

DION FORTUNE MYSTICAL QABALA

s never achieved monotheism in a single stride; he has alwavs conceived of causation as multiform and it has required many generations of culture to reduce the many to the one. 11. this brings us to the great question, which might almost be called the dweller on the threshold of occult science, the horror which confronts every adventurer into the unseen which unites in itself the functions of the sphinx, and asks a question of the soul upon the answer to which hangs his fate. shall he be condemned to wander in the realms of illusion? shall he be turned back on to the planes of form, or shall he he permitted to pass on into the light? this question is, do you believe in the gods? if he answers yes, he will he a wanderer in the planes of illusion, for the gods are not real persons as we unde

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

" the principal forms of horus the sun-god, which probably represent the sun at various periods of the day and night, are--heru-ur( greek a?rwh`rei "horus the great; heru-merti "horus of the two eyes" i.e, of the sun and moon;[1] heru-nub "the golden horus; heru-khent-khat; heru-khent-an-maa "horus dwelling in blindness; heru-khuti "horus of the two horizons"[2] the type of which on earth was the sphinx; heru-sam-taui "horus the uniter of the north and south; heru-hekenu" horus of heken; and heru-behutet "horus of behutet"[3] the cippi of horus, which became so common at a late period in egypt, seem to unite the idea of the physical and moral conceptions of horus the sun-god and of horus the son of osiris and isis. horus, the son of osiris and isis, appears in egyptian texts usually as her

horizons" the harmachis of the greeks, is the day-sun from his rising in the eastern horizon to his setting in the western horizon; for the various forms in which he is represented, see lanzone, dizionario, tav. 129. strictly speaking, he is the rising sun, and is one of the most important forms of horns. as god of mid-day and evening he is called ra-harmachis and tmu-harmachis respectively. the sphinx at gizeh was dedicated to him] p. 247 ka[1] of osiris,[2] the scribe ani, triumphant[3] before osiris (6) who saith: hail all ye gods of the temple of the soul,[4] who weigh heaven and earth in the balance, and who provide food and abundance of meat. hail tatunen,[5] one (7) creator of mankind and of the substance of the gods of the south and of the north, of the west and of the east. ascri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

y that they never existed. more important in building churchward s vision of mu were the writings of augustus le plongeon, an archaeologist who had spent the last decades of the nineteenth century studying the mayan remnants in the yucatan. he believed that he had deciphered the hieroglyphics that told the story of an ancient land, mu. he published his results in a book queen moo and the egyptian sphinx (1896. churchward inherited le plongeon s papers. churchward took le plongeon s speculations into the realm of pure fantasy. he picked up on the theosophical myth of lemuria, which he identified with le plongeon s mu. his first book on the subject, the lost continent of mu, the motherland of man, appeared in 1926. it was followed by three additional volumes expanding upon the theme. churchw

(1969. sources: churchward, james. children of mu. new york: ives washburn, 1931. cosmic forces of mu. new york: ives washburn, 1935. the lost continent of mu: the motherland of man. new york: ives washburn, 1926. the sacred symbols of mu. new york: ives washburn, 1933. earll, tony [raymond buckland. mu revealed. new york: paperback library, 1970. le plongeon, augustus. queen moo and the egyptian sphinx. new york, 1896. churchyard it is not difficult to understand why the churchyard has come to be regarded as the special haunt of ghosts. the popu- encyclopedia of occultism& parapsychology. 5th ed. churchyard 293 lar imagination may well be excused for supposing that the spirits of the dead continue to hover over the spot where their bodies are laid. the ancient greeks thought the souls of

ion the duty fell to marryat. she reported being tied to cook with a stout rope and remaining thus fastened to her the whole evening. marie appeared and sang and danced the same as before she was seized. because of the many trials she had to undergo, cook, who from 1874 was known by her married name, mrs. elgie corner, for some time gave up public mediumship. during 1899, on the invitation of the sphinx society, she sat under test conditions in berlin. following cook s death in 1904, her husband married her sister, kate cook, also a materialization medium. assessing cook s career: the question of fraud the question of whether florence cook was a fraud has been hotly debated and is still a matter of some interest in parapsychological circles. the sitwell exposure was the primary condemnator

the movement, including the philosopher j. g. fichte, a proponet of spiritualism; edward von hartmann, author of philosophy of the unconscious (1869, who gave the phenomena a place in his philosophy; and carl du prel, who, in his philosophy of mysticism (1889, held up spiritualistic manifestations as evidence of a subconscious region in the human mind. du prel also founded a monthly magazine, the sphinx, devoted to the interest of spiritualism, and alexander aksakof, the russian spiritualist, published the results of his research in germany and in the german language because he was not permitted to publish them in russian. baron lazar de baczolay hellenbach, integrated spiritualist teachings in his hypothesis that no change of world or sphere occurs at birth or death, but merely a change i

e late nineteenth century in central america. at the time, the mayan hieroglyphs in the yucatan had not been deciphered, but le plongeon claimed significant progress in that regard. he suggested that the writing at chichen itza told the story of a princess moo and an ancient continent to the east (atlantis) that he called mu. he presented his findings in 1896 in a book, queen moo and the eqyptian sphinx, but after he was given a brief hearing before his archaeological colleagues, his ideas were dismissed. le plongeon would be long forgotten if his papers had not passed to one james churchward (1832.1936. churchward claimed to have seen what he called the naacal tablets, a set of materials written in the lost naacal language. the tablets told the story of a lost continent in the pacific as

of a lemurian mother who had escaped to onai. sources: blavatsky, helena p. the secret doctrine. 2 vols. london: theosophical publishing, 1889. cerve, wishar s [h. spencer lewis. lemuria: the lost continent of the pacific. san jose, calif: supreme grand lodge, amorc, 1931. churchward, james. the lost continent of mu. new york: ives washburn, 1926. le plongeon, augustus. queen moo and the egyptian sphinx. new york: the author, 1896. melton, j. gordon. new age encyclopedia. detroit: gale research, 1990. walton, bruce, ed. mount shasta: home of the ancients. mokelume hill, calif: health research, 1985. lemurian fellowship the lemurian fellowship was founded in chicago in 1936 by robert d. stelle and howard john zitko and named for lemuria, a continent first hypothesized in the nineteenth cent

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

chegan, 1971. the world to come: the guide long-awaited predictions for a dawning age. new york: harmony books, 1999. moo, queen according to the anthropological fancies of augustus le plongeon, the queen of yucatan. le plongeon s account of queen moo became a major building block in the contemporary myth of the lost continent of lemuria. sources: le plongeon, augustus. queen moo and the egyptian sphinx. london, 1896. moody, raymond avery, jr (1944) raymond a. moody, whose 1975 book life after life helped launch a new generation of research on life after death, was born on june 30, 1944 in porterdale, georgia. he attended the university of virginia where he successively earned his b.a (1966, m.a (1967, and ph.d (1969) in philosophy. while pursuing his education, in 1966 he married louise l

uring the establishment of psychical research. sources: boirac, emile. la psychologie inconnue; introduction et contribution a l etude experimentale des sciences psychiques. paris, 1908. english edition as psychic science: an introduction and contribution to the experimental study of psychical phenomena. london, 1918. dessoir, max. die parapsychologie, eine entgegnung auf den artikel der prophet. sphinx (june 1889: 341.44. reprinted as parapsychology, a response to the article the prophet. journal of the society for psychical research 53, 802 (january 1986. parapsychika (journal) a german bimonthly journal of the swiss parapsychological society (parapsychologische arbeitsgruppe base 1. it included papers on theoretical and experimental aspects of parapsychology. last known address: c/o k

vampires, alchemy, or witchcraft. parapsychology largely replaced the earlier term psychical research, the change indicating a significant shift in emphasis and methodology. the term parapsychology is an old one. it appears to have been coined in germany in or before 1889 by psychologist max dessoir (1867.1947. dessoir first used the term in an article the june 1889 issue of the german periodical sphinx. dessoir s use of the term parapsychology, as also the term parapsychic, predates the later use of the term by emile boirac (1851.1917) in a book in 1908. the term parapsychology, as used currently was popularized by j. b. rhine (1895.1980) and fellow pioneers william mcdougall and louisa e. rhine to distinguish the laboratory based study, including the use of careful experimental methodolo

an. adventures of a parapsychologist. buffalo, n.y: prometheus books, 1986. boirac, emile. psychic science; an introduction and contribution to the experimental study of psychical phenomena. london, 1918. brodeur, nicole. reporter has a close encounter with a psychic. knight-ridder/tribune news service,16 august 1993. dessoir, max. die parapsychologie, eine entgegnung auf den artikel der prophet. sphinx (june 1889: 341.44. reprinted as parapsychology, a response to the article the prophet. journal of the s.p.r. 53, 802 (january 1986. dougherty, robin. it s uncanny! networks are invaded by paranoia shows. knight ridder/tribune news sercie, 18 sept.1996. edge, hoyt l, robert l. morris, john palmer, joseph h. rush. foundations of parapsychology; exploring the boundaries of human capability. l

(1900. philosophy, science, and psychical research. a presidential address. proceedings of the society for psychical research 27 (1914. problems of belief. london: hodder& stoughton; new york: george h. doran, 1924. reprint, new york: ams press, 1980. psychology and logic in psychology and the sciences. n.p, 1924. the progress of psychical research. fortnightly review 77 (1905. the riddle of the sphinx. n.p, 1891. reprint, new york: greenwood press, 1968. reprint, freeport, n.y: books for libraries press, 1970. studies in humanism. n.p, 1907. reprint, freeport, n.y: books for libraries press, 1969. reprint, westport, conn: greenwood press, 1970. tantalus, or the future of man. n.p, 1924. london: k. paul, trnch, trubner& co; new york: e. p. dutton, 1924. schlatter, francis (1855.1895) myst

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

mous woman received psychic communications from zandark, a member of the united cosmic council; a commander in chief in charge of directing technical transmissions via mental telepathy of the combination of mediumistic telepathy under the direction of the confederation of cosmic space beings (keel, 1975. zandark s people are here to bring peace, and they have been here a long time. they built the sphinx, the 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 pr

FAUST

etly we stored it; the arimaspians have nosed it out, they bore it off so far they laugh and shout. griffin we ll bring them to confess their deed. arimaspians but not in this free night of jubilee. ere morning all will squandered be; this time we ll probably succeed. mephistopheles [who has seated himself between the sphinxes. how pleasantly i grow familiar here; i understand them one and all. a sphinx we breathe our spirit-tones into your ear, and then you render them material. until we know you better, tell your name. mephistopheles men think that many a title i may claim. are britons here? such travellers are they; cascades and battlefields they love to trace, ruins and many a musty classic place; a worthy goal they would find here today. they testified that in the old stage-play i was

nes into your ear, and then you render them material. until we know you better, tell your name. mephistopheles men think that many a title i may claim. are britons here? such travellers are they; cascades and battlefields they love to trace, ruins and many a musty classic place; a worthy goal they would find here today. they testified that in the old stage-play i was seen there as old iniquity. a sphinx how did they hit on that? mephistopheles it puzzles even me. a sphinx perhaps- do you know planets and their power? what say you to the aspect of the hour? mephistopheles [looking upward. star courses star, i see the clipped moon glide and feel quite happy at your cosy side; i ll warm myself against your lion s-hide. twould hurt to soar up, i d but go astray. propound some riddles or charad

they hit on that? mephistopheles it puzzles even me. a sphinx perhaps- do you know planets and their power? what say you to the aspect of the hour? mephistopheles [looking upward. star courses star, i see the clipped moon glide and feel quite happy at your cosy side; i ll warm myself against your lion s-hide. twould hurt to soar up, i d but go astray. propound some riddles or charades to play. a sphinx express yourself; that too will be a riddle. see if your inmost essence you can rede: what both the pious and the wicked need: for those a breastplate for ascetic fencing, for these a comrade crazy pranks advancing, both but the joy of zeus enhancing" first griffin [snarling] i don t like him. second griffin [snarling more loudly] what is it he wants here? both. the nasty wretch belongs not

eastplate for ascetic fencing, for these a comrade crazy pranks advancing, both but the joy of zeus enhancing" first griffin [snarling] i don t like him. second griffin [snarling more loudly] what is it he wants here? both. the nasty wretch belongs not in our sphere! mephistopheles [brutally. you think perhaps the guest s nails do not scratch and with your sharp claws cannot match? just try it! a sphinx [gently] here you might forever stay, but from our midst you ll drive yourself away. at home you think to do just as you please, but if i err not, here you re ill at ease. mephistopheles right appetizing are you upward from the bosom, but further down your beastly part is gruesome. a sphinx these words, you hypocrite, you ll surely rue, because our paws are sound; but i can see that with th

opheles right appetizing are you upward from the bosom, but further down your beastly part is gruesome. a sphinx these words, you hypocrite, you ll surely rue, because our paws are sound; but i can see that with that shrunken horse s-foot you do not feel at ease in our society. sirens prelude overhead. mephistopheles what birds are they who re cradled yonder on boughs beside the poplared river? a sphinx beware! the best of men have ever been led by that singsong to wander. sirens. ah, why mar thy taste completely, mid these hideous wonders dwelling? hear our notes accordant swelling, see our hosts come singing sweetly as becometh sirens meetly. sphinxes [mocking them in the same melody. force them down! and so reveal them! mid the branches they conceal them; nasty falcon-claws they re wear

the last ones of our nation. from chiron you might get the information. this ghostly night he s galloping around; if he will stop for you, you ve gained much ground. sirens. with us too thou wouldst not miss it. when ulysses, with us whiling, sped not past us, unreviling, much he told made bright his visit; all his tales we d tell to thee if thou camest to renew thee to our meadows by the sea. a sphinx sir, hark not to trickery! whereas ulysses to the mast, let us now with good counsel bind thee. if lofty chiron thou canst find thee, what i have sworn, thou wilt learn at last. faust goes away. mephistopheles [vexed] what croaks on pinions rushing by? so fast that they elude the eye? swiftly in single file they fly. a hunter tires of such as these. a sphinx like to the storm that winter ha

single file they fly. a hunter tires of such as these. a sphinx like to the storm that winter harrows, reached scarcely by alcides arrows, they are the swift stymphalides. they mean well with their croak-salute, their vulture s-beak, their goose s-foot. here in our midst they d like to be and prove they re of our pedigree. mephistopheles [as if intimidated. some other things are hissing shrill. a sphinx for fear of these you need not quake; they are the heads of the lernaean snake; cut from the trunk, they think they re something still. but say, what s wrong? why so distressful? why this behaviour so unrestful? where would you go? be off, good-by!i see, that chorus twists your neck awry. don t force yourself to stay! go, leave this place, greet yonder many a charming face. the lamiae, want

i heaved on high his lofty seat. thus i, by strainings superhuman, pushed from the depths to upper air, and dwellers glad i loudly summon new life henceforth with me to share. sphinxes surely one would call primeval what so burg-like looms today, but we saw the earth give way to the straining, vast upheaval. a bushy wood is spreading up the side, while rocks on rocks still roll on like a tide. a sphinx will never let such things perturb her, nor in her sacred seat will aught disturb her. griffins gold a-spangle, gold a-flitter, through the chinks i see it glitter. let none rob you of the prize: up and claw it, emmets! rise! chorus of ants. whereas the giant ones upward could shove it, ye nimble, pliant ones, swift speed above it! scurry ye out and in! in each cranny is every crumb ye win

FOCUS OF LIFE

t naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. wherein to belch forth venomous atmosphere towards the highest. wherein to drench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and self. the bitter purgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

bid, p. 58 verso. 6 ibid, p. 57 recto. 102 pico della mirandola and cabalist magic whole song. after the opening quotation from trismegistus on man, the great miracle, comes the main eulogy of natural magic,1 after which the speaker passes on to the mysteries of the hebrews and the secret tradition stemming from moses.2 the oration is full of secrets not fully revealed. the egyptians sculptured a sphinx on their temples to show that the mysteries of their religion must be guarded under a veil of silence.3 the cabala of the hebrews contains mysteries handed on under a seal of silence.4 sometimes he comes near to revealing a secret: and if it is permissible, under the veil of enigma, to mention in public something of the most secret mysteries. we invoke raphael, the celestial doctor that he

sance who stood for the dignity of man in the sense of liberty, toleration, the right of man to stand up in any country and say what he thought, disregarding all ideological barriers. and bruno, the magus, stood for love, as against what the pedants, of both sides, had made of christianity, the religion of love. for valour, is not love a hercules, still climbing trees in the hesperides? subtle as sphinx, as sweet and musical as bright apollo's lute, strung with his hair; and, when love speaks, the voice of all the gods make heaven drowsy with the harmony' these images in praise of love are uttered by giordano bruno's namesake, berowne, in shakespeare's love's labour's lost. a long line of writers, amongst them myself, have argued that the character of berowne must be an echo of bruno's vis

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

in human nature were rapidly assuming a more intensely aggressive attitude, and although the higher principles involved in an earlier religion were in a measure forgotten, it is evident that at this time humanity had not become wholly sensualized, and that the lower propensities and appetites had not assumed dominion over the reasoning faculties. the great mother cybele, who is represented by the sphinx, had doubtless been adored as a pure abstraction, her worship being that of the universal female principle in nature. she is pictured as the "eldest daughter of the mythologies" and as "the great first cause" she represented the past and the future. she was the source whence all that was and is had proceeded. in its earliest representations, the sphinx is figured with the head of a woman an

nce all that was and is had proceeded. in its earliest representations, the sphinx is figured with the head of a woman and the body of a lion. by various writers it is stated that the sphinxes which were brought as spoils from asia, the very cradle of religion, were thus represented. the lion, which symbolizes royal power and intellectual strength, is always attached to the chariot of cybele. the sphinx is supposed to typify not only cybele, but the great androgynous god of africa as well. however, as cybele and muth portrayed the same idea, namely, female power and wisdom, we are not surprised that they should have been worshipped under the same emblem. neither is it remarkable, when we recall the fact that the female was supposed to comprehend both sexes, that in certain instances a bear

, but the great androgynous god of africa as well. however, as cybele and muth portrayed the same idea, namely, female power and wisdom, we are not surprised that they should have been worshipped under the same emblem. neither is it remarkable, when we recall the fact that the female was supposed to comprehend both sexes, that in certain instances a beard appears as an accompanying feature of the sphinx. we are told that the fourth avatar of vishnu was a sphinx, but a further search into the history of this deity reveals the fact that her ninth avatar is brahm (masculine. the female principle has at length succumbed to the predominance of male power, and vishnu herself has become transformed into a male god. although the rites connected with the worship of cybele were phallic they were abs

rable mystery. we seem to gather dim supernatural ideas of the mighty mother of nature. that almost two-sexed entity, without a name--she of the veil which is never to be lifted, perhaps not even by the angels, for their knowledge is limited. in short, this tremendous abstraction, cybele, ideae, mater, isiac controller of the zodiacs, whatever she may be, has her representative in the half-buried sphinx even to our own day, watching the stars although nearly swallowed up in the engulphing sands"[58 [58] phallicism, p. 25. from the time when the two religious elements began to separate in the minds of the people, the prophets, seers, and priestesses of the old religion, those who continued to worship the virgin and child, had prophesied that a mortal woman, a virgin, would, independently of

GILBERT THE SORCERER AND HIS APPRENTICE

ic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with crown and cap of maintenance, who calmly, and without effort, closes the jaws of a furious lion. she representsstrength. 12. the hanged man.this extraordinary symbol is al

columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuirass are three right angles; and on his shoulders the urim and thummim symbolised by the two crescents of the moon in increase and decrease. in his hand is a sceptre surmounted by a globe, a square, and a triangle. his attitude is proud and tranquil. to the chariot is attached a double sphinx, or rather two sphinxes joined together; one of them turns its head, and they both look in the same direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wh

lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbo

GNOSTIC HANDBOOK

the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute

suggests that this great cycle was known to the atlanteans and was encoded into the rituals and architecture of ancient egypt. accordingly, the role of the pharaoh and later the priesthood had a special significance in relation to the unfolding of the great year. the egyptian star gnosis and the rite of rebirth the central focus of egyptian ritualism was the great pyramid, it was connected to the sphinx and operated as a initiatory structure. the pyramid was identified with the sanctuary of the sun and embodied ra, the solar logos. the rites undertaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negati

sces. indeed the imagery of pisces as the fish has much in common with jesus and early christianity. in egyptian mythology horus is also sometimes seen as the fisherman. there are many ways to image the astrological ages, in one egypt tradition isis is related to taurus, osiris to aries, horus to pisces and maat to aquarius. the start of the pyramid age was linked to leo and many believe that the sphinx was carefully ligned to the image of leo at the horizon, while it forms embodied the priestess of virgo and the form of the lion as it represented the change from one astrological age to the next (virgo to leo. heraldic cycles the platonic year is 25,920 years long and hence each sign cover 2160 years. each of these signs can be further sub-divided into minor precessional cycles, each of wh

iod of 8,000-5,000 bce with settlements through northern europe and asia. it was during the period of 5,000-3,000 bce, which tilak calls the orion period, that the vedic hymns and sacrificial system were evolved. other texts evolve between 3,000 and 1,400 when the memory of the original homeland is dim. this theory is all the more challenging when associated with the latest research in dating the sphinx and early egyptian culture. the work of john west (serpent in the sky, bauval& hancock (keeper of genesis, fingerprints of the gods, the orion mystery) and others have significantly pushed back the dating of the foundation of egypt, maybe to even as early as 10,500 bce. the latest dating of the sphinx has a major effect on how we evaluate history. from geological research by prof. robert sc

the sky, bauval& hancock (keeper of genesis, fingerprints of the gods, the orion mystery) and others have significantly pushed back the dating of the foundation of egypt, maybe to even as early as 10,500 bce. the latest dating of the sphinx has a major effect on how we evaluate history. from geological research by prof. robert schloch of boston university, it has been conclusively proven that the sphinx shows signs of major erosion from rain-water. the evidence suggests that this level of erosion would have demanded a very different environment from today. when this is coupled with the astrological image that the sphinx encodes (the lion head represents leo, a likely dating is found around 10,500 bce. this is when the feet of the sphinx would be aligned with leo on the horizon. it also fit

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been t

n civilisation ever since. we can correlate the astrological ages with events within history quite easily. we can link the age of aries with the early sacrificial religions, the age of pisces with that of the revelation of jesus (the imagery of the fish is certainly suggestive) and we can then see the incoming current as that of maat or aquarius. it is interesting to backdate the the aging of the sphinx and note that the current age suggested of 10,500 bce links well with the astrological change that was taking place at that gnostic theurgy page 185 time, the movement from virgo to leo. is the sphinx a mixture of feminine and lion characteristics? this is an intriguing and challenging possibility. heraldic cycles every astrological age lasts around 2150 years, these ages can again be sub-d

e certainly was an esoteric craft sustained by a specialised priest class, there was always festivals, feasts and celebrations that catered to the needs of the masses. medicine was closely associated with astrology and herbalism and early forms of metallurgy were taught as part of the arcanum of alchemy. every facet of egyptian life was in some way connected to the mysteries. the pyramids and the sphinx are two of the great mysteries of egypt, they have been interpreted as being everything from storage bins for grain to initiatory temples. the esoteric tradition holds that they were build by the survivors of atlantis and that even their geometry embodies the ancient ways. from these speculations a whole system has developed (pyramidology) which attempts to interpret the meaning of the shap

GOLDEN DAWN RITUALS ZAM11

ng west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into nothingness, unto that higher selfhood wh

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

a lies, he arranged to have the significant finds moved to a park on the outskirts of the regional capital villahermosa. taken together these finds constitute a precious and irreplaceable cultural record or rather a whole library of cultural records left behind by a vanished civilization. but nobody knows how to read the language of these records. above left: profile view of the head of the great sphinx at giza, egypt. above right: profile view of olmec head from la venta, mexico. below left: front view of the head of the sphinx. below right: front view of olmec head. compare also opposite page, top left: sphinx-like olmec sculpture from san lorenzo, mexico. is it possible that the many similarities between the cultures of pre-columbian central america and ancient egypt could have stemmed

er that day i took shelter in the giant shadow cast by one of the olmec heads carlos pellicer camara had rescued from la venta. it was the head of an old man with a broad flat nose and thick lips. the lips were slightly parted, exposing strong, square teeth. the expression on the face suggested an ancient, patient wisdom, and the eyes seemed to gaze unafraid into eternity, like those of the great sphinx at giza in lower egypt. it would probably be impossible, i thought, for a sculptor to invent all the different combined characteristics of an authentic racial type. the portrayal of an authentic combination of racial characteristics therefore implied strongly that a human model had been used. i walked around the great head a couple of times. it was 22 feet in circumference, weighed 19.8 ton

ks were quick to downplay the significance of these other, contradictory, hieroglyphs, which appeared on a rectangular limestone stela which now stood in the cairo museum.25 the inventory stela, as it was called, had been discovered at giza in the nineteenth century by the french archaeologist auguste mariette. it was something of a bombshell because its text clearly indicated that both the great sphinx and the great pyramid (as well as several other structures on the plateau) were already in existence long before khufu came to the throne. the inscription also referred to isis as the mistress of the pyramid, implying that the monument had been dedicated to the goddess of magic and not to khufu at all. finally, there was a strong suggestion that khufu s pyramid might have been one of the th

eeable to the eye, had supposedly been first discovered by the pythagorean greeks, who incorporated it into the parthenon at athens. there is absolutely no doubt, however, that phi illustrated and obtained at least 2000 years previously in the king s chamber of the great pyramid at giza. 26 traveller s key to ancient egypt, p. 117; the great pyramid: your personal guide, p. 64. 27 john ivimy, the sphinx and the megaliths, abacus, london, 1976, p. 118. 28 ibid. 29 secrets of the great pyramid, p. 191. graham hancock fingerprints of the gods 326 at the very beginning of its dynastic history, egypt inherited a system of measures from unknown predecessors. expressed in these ancient measures, the floor dimensions of the king s chamber (34 ft. 4 x 17 ft. 2) work out at exactly 20 x 10 royal cub

great pyramid had found the time to play a great many other tricks as well with the dimensions of the vast monument. why did their minds work this way? what had they been trying to say or do? and why, so many thousands of years after it was built, did the monument still exert a magnetic influence upon so many people, from so many different walks of life, who came into contact with it? there was a sphinx in the neighbourhood, so i decided that i would put these riddles to it. 31 the great pyramid: your personal guide, p. 64. 32 the pyramids and temples of gizeh, p. 93. graham hancock fingerprints of the gods 328 chapter 39 place of the beginning giza, egypt, 16 march 1993, 3:30 p.m. it was mid afternoon by the time i left the great pyramid. retracing the route that santha and i had followed

face, southwards along the flank of the eastern face, clambered over mounds of rubble and ancient tombs that clustered closely in this part of the necropolis, and came out on to the sand-covered limestone bedrock of the giza plateau, which sloped down towards the south and east. at the bottom of this long gentle slope, about half a kilometre from the south-eastern corner of the great pyramid, the sphinx crouched in his rock-hewn pit. sixty-six feet high and more than 240 feet long, with a head measuring 13 feet 8 inches wide,1 he was, by a considerable margin, the largest single piece of sculpture in the world and the most renowned: a shape with lion body and the head of a man a gaze blank and pitiless as the sun.2 approaching the monument from the north-west i crossed the ancient causeway

s, by a considerable margin, the largest single piece of sculpture in the world and the most renowned: a shape with lion body and the head of a man a gaze blank and pitiless as the sun.2 approaching the monument from the north-west i crossed the ancient causeway that connected the second pyramid with the so-called valley temple of khafre, a most unusual structure located just 50 feet south of the sphinx itself on the eastern edge of the giza necropolis. this temple had long been believed to be far older than the time of khafre. indeed throughout much of the nineteenth century the consensus among scholars was that it had been built in remote prehistory, and had nothing to do with the architecture of dynastic egypt.3 what changed all that was the discovery, buried within the temple precincts

t with much less effort? and how had the builders of the valley temple lifted these colossal megaliths to heights of more than 40 feet? 10 in addition to the three giza pyramids, the mortuary temples of khafre and menkaure can be compared with the valley temple in terms of their absence of adornment and use of megaliths weighing 200 tons or more. 11 serpent in the sky, p. 211; also mystery of the sphinx, nbc-tv, 1993. 12 for block weights see the pyramids of egypt, p. 215; serpent in the sky, p. 242; the traveller s key to ancient egypt, p. 144; the pyramids: an enigma solved, p. 51; mystery of the sphinx, nbc-tv, 1993. graham hancock fingerprints of the gods 331 at present there are only two land-based cranes in the world that could lift weights of this magnitude. at the very frontiers of

backs of these blocks had been cut to fit into and around the deep coves and scallops of existing weathering patterns on the limestone core. the presence of those patterns seemed to imply that the core blocks must have stood here, exposed to the elements, for an immense span of time before they had been faced with granite. 13 personal communication from john anthony west. see also mystery of the sphinx, nbc-tv. graham hancock fingerprints of the gods 332 the sphinx and the sphinx temple with the valley temple of khafre. lord of rostau i now moved around to the entrance of the valley temple, located near the northern end of the 43-foot high eastern wall. here i saw that the granite facing was still in perfect condition, consisting of huge slabs weighing between 70 and 80 tons apiece which

confirming this. on the contrary, the only written evidence that has come down to us indicated that the valley temple could not (originally at any rate) have had anything to do with khafre, for the simple reason that it was built before his reign. this written evidence is the inventory stela (referred to in chapter thirtyfive, which also indicated a much greater age for the great pyramid and the sphinx. what the inventory stela had to say about the valley temple was that it had been standing during the reign of khafre s predecessor khufu, when it had been regarded not as a recent but as a remotely ancient building. moreover, it was clear from the context that it was not thought to have been the work of any earlier pharaoh. instead, it was believed to have come down from the first time and

viracocha and quetzalcoatl, the civilizing deities of the andes and of central america. with them he shared not only a common mission but a vast heritage of common symbolism. it seemed appropriate, therefore, that the house (or sanctuary, or temple) of such a wise teacher and lawgiver should have been established at giza within sight of the great pyramid and in the immediate vicinity of the great sphinx. vastly, remotely, fabulously ancient following the directions given in the inventory stela which stated that the sphinx lay on the north-west of the house of osiris 16 i made my way to the north end of the western wall that enclosed the valley temple s t-shaped hall. i passed through a monolithic doorway and entered a long, sloping, alabaster floored corridor (also oriented northwest) whic

out on to the lower end of the causeway 14 ancient records of egypt, volume i, p. 85. 15 see, for example, miriam lichtheim, ancient egyptian literature, university of california press, 1976, volume ii, pp. 85-6. 16 ancient records of egypt, volume i, p. 85. graham hancock fingerprints of the gods 334 that led up to the second pyramid. from the edge of the causeway i had an unimpeded view of the sphinx immediately to my north. as long as a city block, as high as a six-storey building it was perfectly oriented due east and thus faced the rising sun on the two equinoctial days of the year. man-headed, lion-bodied, crouched as though ready at last to move its slow thighs after millennia of stony sleep, it had been carved in one piece out of a single ridge of limestone on a site that must hav

eep, it had been carved in one piece out of a single ridge of limestone on a site that must have been meticulously preselected. the exceptional characteristic of this site, as well as overlooking the valley of the nile, was that its geological make-up incorporated a knoll of hard rock jutting at least 30 feet above the general level of the limestone ridge. from this knoll the head and neck of the sphinx had been carved, while beneath it the vast rectangle of limestone that would be shaped into the body had been isolated from the surrounding bedrock. the builders had done this by excavating an 18-foot wide, 25-foot deep trench all around it, creating a free-standing monolith. the first and lasting impression of the sphinx, and of its enclosure, is that it is very, very old not a mere handfu

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the sixth arit, after sufficient development of the body of light and success with the beginning method of spirit vision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call, the enochian names of power and the presiding egyptian deity and sphinx if the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, t

tep 7. concentrate on the door before you and the known attributes of the square behind it. step 8. project yourself into your body of light and pass through the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities of the square. lf this is a lesser square these will include an egyptian deity and sphinx. carefully notice every detall of your surroundings. use your magical weapons and/or words of power and rnagicalformulas to thwart the demon of the square and hold him in check. step 10. determine the main vibrational tone or atmosphere of the square. do not place any labels on anything, such as good or evil, at this time. simply accept whatever happens and mentally note what you see and he

roughout the atmosphere. the water and air appear to be acting together to create al l manner of forms. designs and patterns of intricate shapes and delicate pues will appear and then dissolve again. step 7. you will see the goddess isis in this reg an in her capacity as the fire of solidification. she is the power 129 behind the continual formation of shapes and colors in this square. the female sphinx here looks like a huge hawk with human arras and hands. the atmosphere of this square is charged with a strong feminine current. the net result is that the entice square vibrates with creative forces that sculpt and mold the elements into beautiful multa-colored designs but with little conscious planning or purpose. there seems to be no other purpose to the shape-shifting than the very desi

neh) arinnap (ah-ree-neh-nah-peh) 131 step 4. enter your body of light and procede to the sub-quadrant fire of fire and then to the square of a in pali (pah-lee. step 5. you should see a combination of air and fire in this square. there will be turmoil and swiftly changing shapes and forms. step 6. you should see the goddess bastas outwardly soft and feminine yet inwardly hard and stern. the male sphinx here is a lion with a human head. the atmosphere in this square is charged with a strong masculine current which is somewhat balanced by the femininity of bast. step 7. the angel alip (ah-lee-peh) may confront you. her nature is to quickly disperse or dissipate the lower coarser elements of anything entering this square (alip 83= fifalz meaning to eliminate or weed out. step 8. be wary of t

are strong creative forces in this region of the tablet of water. you will find many of your strongest fears and desires taking external shape here. step 7. search the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in sharp eagle claws. this sphinx possesses both feminine and masculine characteristics. step 8. the archangel of this square is alrni (ah-larnee. his number is 224, the number for mi-ial meaning "the power to consume. the angel is lrni (l' ar-nee "he who stirs up" his number is 218, the number for

lush forests and fields, green glens and meadows, meandering riverlets and quiet ponds abound in this square. it is a wonderland of nature. step 7. search the square for the egyptian deity. you should see the god horus, a handsome and friendly man. he is the main force behind the lush vegetation and animal life found in this square. he represents the natural forces of invigoration and growth. the sphinx that accompanies him is a huge cow with broad wings whose udder is swollen with milk step 8. the archangel here is nlmur (nel-mu-ar. his number is 318, the number for harg-blior meaning "to plant with cor port" because of nlmur, planting and sowing is extremely easy in this region of rich fertile soil. the angel is lmur (el-mu-ar) whose number is 268, the number for moz-ma-of-fas meaning "j

HANDBOOK OF EGYPTIAN MYTHOLOGY

fficult texts, see fowden, the egyptian hermes; and the introduction to b. p. copenhaver, hermetica (cambridge, 1992. 109. for a fascinating account of the long, slow decline of egyptian paganism, see d. frankfurter, religion in roman egypt: assimilation and resistance (princeton, 1998. 110. the arabic literature also referred to the terrifying guardians of such pagan sites for example, the great sphinx. see u. haarmann, medieval muslim perceptions of pharaonic egypt, in loprieno, ancient egyptian literature, 605 628. 111. all these attempts were fruitless because of their reliance on misleading information in classical authors such as plutarch and horapollo. see e. iversen, the myth of egypt and its hieroglyphs in european tradition (princeton, 1993. 112. freud s collection of figurines o

s or sacred animals kept in temples, but their true forms were thought to be in the divine realm. on temple walls, kings are shown perpetually interacting with the gods, but specific communications from a deity to an individual king are usually described as coming in the form of a dream or a portent. the best known example is king thutmose iv s dream encounter with the deity manifest in the great sphinx at giza (see sphinx in deities, themes, and concepts. similar dreams were occasionally recorded by private individuals of the elite class. it was probably the ba of a person that was thought to be able to enter the divine mythical time lines 85 realm in sleep and converse with gods and spirits. ordinary egyptians did not expect to meet their deities until after they had died. strange encoun

d kingdom) see the chronology on page ix. primary sources each entry is followed by a selection of primary sources cited in abbreviated form. an alphabetical list of these abbreviations is given in appendix: primary sources. aker aker was an earth god who guarded the eastern and western horizons. he took the form of a pair of conjoined sphinxes facing away from each other (see figure 45. see also sphinx akhet the horizon, a place of transition for gods and the dead, was known as akhet. the double horizon consisted of the western horizon where the sun god died at sunset and the eastern horizon where he was reborn at sunrise. the standard image of the horizon was a sun disk between two mountain peaks. two shining trees grew on these mountains, and the double horizon was guarded by a double s

g in his ram-headed serpent form known as kematef( he who has completed his moment. the temple of medinet habu in western thebes was sometimes identified as the location of this primal event. a cult statue of the amun of karnak regularly visited this temple to renew the process of creation. by the end of the new kingdom, amun was often depicted as a virile ram with curved horns or as a ram-headed sphinx. it was in these forms that he was primarily worshipped in nubia and libya. as early as the middle kingdom, amun had been linked with the god min to become the embodiment of male sexual power. amun-min, the bull of his mother, was an ithyphallic selfgenerating god. amun-ra was the mysterious originator of all life, the one who made himself into millions. in the temples of thebes he was give

(black leopards) were associated with the uncontrollable rage of the god seth, whereas female leopards played a protective role. leonine goddesses usually have a short mane or ruff like that of a lynx or an adolescent male lion. since they function as a manifestation of the wrath of the sun god, their gender is ambiguous. the lion was a component of egyptian monsters such as bes and taweret, the sphinx and the griffin. these mythical creatures were invoked as magical guardians of people and places. there are many mentions in the pyramid texts of the deity ruty (double lion) who guarded the horizon, the place of regeneration for deities and kings. this deity may derive from earlier images of a pair of leopards or panthers who seem to represent the sky. by the new kingdom, the spotted leopa

, suckling or surrounded by many kit- 134 handbook of egyptian mythology tens. her dangerous leonine form was played down but not forgotten. an instruction text of the greco-roman period warns egyptian men that women are like a friendly cat when you can give them what they want and like a raging lioness when you cannot. see also bastet; eye of ra; hathor; mut; onuris; ra; sekhmet; shu and tefnut; sphinx references and further reading: l. delvaux and e. warmenbol (eds. les divins chats d gypte. leuven, belgium: 1991. j. malek. the cat in ancient egypt. london: 1993. primary sources: pt 295, 297 8, 519; ct 335, 470; bd 17, 125; lofr; mut ritual; eofs; ankhsheshonq. geb geb was the chief earth god and the mate of the sky goddess nut. they were the children of shu and tefnut, the first divine

of tweret (cairo museum no. 39145) dedicated by pabesi and several remarks on the role of the hippopotamus goddess. zeitschrift f r gyptische sprache und alterumskunde 96 (1969: 52 63 primary sources: pt 269; bd 137, 186; medamud hymn; astronomical ceilings; metternich stela; i&o 19 horemakhet (harmachis) horemakhet was horus in the horizon, a solar form of the celestial falcon. see under horus; sphinx horus (hor) horus was the celestial falcon and the embodiment of kingship. the conflict between horus and seth, the two lords, was an enduring theme in egyptian myth. the name horus probably means the distant one. two main forms of horus appear in the sources. these are sometimes regarded as separate gods, belonging to different epochs, and sometimes as aspects of the same deity. horus the

son-inlaw. as in earlier egyptian tales, intelligence and courage come off best against hereditary power. see also bastet; cattle; heqet; horus; magicians; montu; osiris; ra references and further reading: h. frankfort. kingship and the gods. chicago: 1948. d. o connor and d. silverman (eds. ancient egyptian kingship. leiden: 1995. primary sources: pt 273 274; rdp; loyalist instruction; ad; rbm; sphinx stela of amenhotep ii; karnak stela; kasp; bon; tb; pv; herodotus h ii.120 121; setna cycle deities, themes, and concepts 157 lotus in some versions of the egyptian creation story, the sun god was born from a blue lotus that emerged from the primeval waters. the flower itself could be identified with the great goddess who gave birth to the sun. the blue lotus came to be a general symbol of

e crowns and necklaces and a face net to keep off flies. see also cattle; ra; satet and anuket references and further reading: e. k. werner. the god montu: from the earliest attestations to the end of the old kingdom. ann arbor, mi: 1986. e. k. werner. montu and the falcon ships of the eighteenth dynasty. journal of the american research center in egypt 23 (1986: 107 123. primary sources: pt 503; sphinx stela of amenhotep ii; qadesh inscriptions moon a variety of male and female deities was associated with aspects of the moon. the god who personified the moon itself was called iah (yah, but he never gained great importance in cult or myth. khonsu and thoth were major lunar deities who could be shown wearing a crescent (the new moon) and a disk (the full moon. the egyptian equivalent of the

a transformative process. his qualities were often combined with those of the chief god of memphis and the god of the dead to form the tripartite deity ptah-sokar-osiris. the annual festival of sokar was one of the great events of the egyptian ritual calendar. 202 handbook of egyptian mythology figure 45. sokar, shown as a falcon-headed god, overcomes a chaos serpent in a cave guarded by the aker sphinx. detail from the amduat (book of that which is in the underworld) painted in the tomb of thutmose iii at thebes (courtesy of nigel strudwick) sokar could be represented by a human or hawk head emerging from a mound or chest. he could also be shown as a shrouded hawk or as a hawkheaded man or mummy. the silver hawk-headed anthropoid coffin of sheshonq i (c. 945 924 bce) was probably intended

y and god of the dead as ra and osiris often were. as early as the old kingdom, sokar was said to be the name of osiris after he was murdered by his brother seth. in the book of what is in the underworld, sokar presides over a snake-infested desert region that must be crossed by the sun god and the royal dead. sokar, lord of the mysterious region, dwells in a cavern guarded by the two-headed aker-sphinx. there he repeatedly overcomes a multiheaded chaos serpent. in later underworld books, it is the body of sokar- osiris that lies in this mysterious cavern waiting for the reviving light of the sun. the spirits of the dead were thought to join in the festival of sokar, which seems to have celebrated the power to journey between the realms of the living and the dead. the image of the god was

reiburg, switzerland: 1988. primary sources: pt 306; ct 270, 783; bd 130; hmp deities, themes, and concepts 205 sothis see sopdet souls of pe and nekhen the souls of pe and nekhen were two groups of demigods regarded as the divine ancestors of egyptian kings. the souls of pe (buto) have the heads of falcons, and the souls of nekhen (hierakonpolis) have the heads of jackals. see also sons of horus sphinx the sphinx was a mythical beast with the body of a lion or lioness and the head of a different creature. the most common combination was the body of a lion and a human head with the face of a reigning king or queen. these sphinxes embodied the power and duty of the ruler to defend egypt. other sphinxes had the heads of rams, hawks, or even the seth monster. these served as terrifying animat

inxes embodied the power and duty of the ruler to defend egypt. other sphinxes had the heads of rams, hawks, or even the seth monster. these served as terrifying animated guardians for temples or tombs. standing sphinxes were usually shown trampling the enemies of egypt and the divine order. female sphinxes sometimes had wings, and it may be this form that influenced the development of the female sphinx of greek mythology. a double sphinx known as the aker was the guardian of the two horizons, the entrance and exit to the duat, the egyptian underworld. during the first millennium bce, a sphinx god called tutu became popular. he was usually shown as a standing sphinx with wings and a tail in the form of a snake. tutu was one of the monstrous offspring of the goddess neith. he was invoked to

HELENA BLAVATSKY NIGHTMARE TALES

spread on the tallgrass, with her back leaning against the wall, i recognized our frosya. she was dressed in the national costume of the wallachian women, a sort of gauze turban intermingled withvarious gilt medals and bands on her head, white shirt with opened sleeves, and petticoats of variegatedcolours. her face looked deadly pale, her eyes were closed, and her countenance presented that stony,sphinx-like look which characterizes in such a peculiar way the entranced clairvoyant somnambule. if it werenot for the heaving motion of her chest and bosom, ornamented by rows of medals and bead necklaces whichfeebly tinkled at every breath, one might have thought her dead, so, lifeless and corpse-like was her face. thefrenchman informed me that he had sent her to sleep just as we were approachi

ves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two chief titles of lakshmi; padma the lotus, and kshirabdi-tanaya daughter of theocean of milk. gautama the buddha has never been degraded to the level of a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as seated on a nightmare talesthe legend of the blue lotus20 lotus in full blo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

f mankind calls the ways of providence, dark and intricate; while another sees in them the action of blind fatalism; and a third simple chance, with neither gods nor devils to guide them-would surely disappear if we would but attribute all these to their correct cause we stand bewildered before the mystery of our own making and the riddles of life that we will not solve, and then accuse the great sphinx of devouring us. but verily there is not an accident of our lives, not a misshapen day, or a misfortune, that could not be traced back to our own doings in this or in another life the law of karma is inextricably interwoven with that of reincarnation it is only this doctrine that can explain to us the mysterious problem of good and evil, and reconcile man to the terrible and apparent injust

HP LOVECRAFT A DARK LORE

rcheology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said "it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre, or the contemplative sphinx, or garden-girdled babylon" it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclop

HP LOVECRAFT THE CALL OF CTHULHU

rchaeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said 'it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre or the contemplative sphinx, or gardengirdled babylon' it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imaginations had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclop

HP LOVECRAFT THE CATS OF ULTHAR

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 old cotter and his wife who delighted to trap and slay the cats of their neighbors. why they did this i know not; save that many hate the voice of the cat in the night, and take it ill

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ssor wilson, sir gardner wilkinson, dr. cureton, dr. hincks, m. oppert, mr. fox talbot, with a large amount of ingenious and very plausible research and conjecture, have not truly touched or appreciated these enigmas. they yet remain, baffling the curiosity of the moderns; and they are likely to preserve their real mysteries unread as long as the stones of the pyramids, and the remembrance of the sphinx, if not her visible figure, themselves endure. we believe that there is no adequate mystical comprehension among modern decipherers to read the hopeless secrets purposely evading discovery which lie locked in the hieroglyphics: the most successful readings are probably guesses only, founded on readily accepted likeness and likeliness. the temple church, london, presents many mythic figures

LIBER 777

ly, ivy] 4 unicorn olive, shamrock[[opium poppy] 5 basilisk oak, nux vomica, nettle[[hickory] 6 phoe nix, lion, child[[spider, pelican] acacia, bay, laurel, vine[[oak, gorse, ash, aswata] 7 iynx[[raven, all carrion birds] rose[[laurel] 8 hermaphrodite, jackal[[twin serpents, monoceros de astris] moly, anhalonium lewinii 9 elephant[[tortoise, toad [banyan, mandrake, damiana[[ginseng, yohimba] 1010 sphinx willow, lily, ivy[[pomegranate, all cereals] 11 eagle, man (cherub of d[[ox] aspen 12 swallow, ibis, ape[[twin serpents, fish, hybrids] vervain, herb mercury, major-lane, palm[[lime or linden] 13 dog[[stork, camel] almond, mugwort, hazel (as, moonwort, ranunculus[[alder, pomegranate] 14 sparrow, dove[[swan, sow, birds generally] myrtle, rose, clover[[fig, peach, apple] 15 ram, owl tiger lil

, rue 28 man or eagle (cherub of d, peacock [olive, cocoanut 29 fish, dolphin[[beetle, dog, jackal] unicellular organisms, opium[[mangrove] 30 lion, sparrowhawk[[leopard] sunflower, laural, heliotrop[[nut, galangal] 31 lion (cherub of b) red poppy, hibiscus, nettle[[all scarlet flowers] 32 crocodile ash, cypress, hellebore, yew, nightshade[[elm] 32 bis bull (cherub of e) oak, ivy[[cereals] 31 bis sphinx (if sworded and crowned) almond in flower table of correspondences 12 xl* precious stones. xli. magical weapons. clxxxvii. magical formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe

of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bri

ecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. will parfitt in living qabalah (first edition) gives a much fuller version of this column, although some of his attributions are questionable. line 8: anhal

LIBER ALEPH

rein? for the scarlet woman adjureth me by the great name of god ithuphallos that i deal with the other woman as with any woman, according to my will. but this i fear for that she is not as any woman, and i deem her to be the vampire of this ordeal. now then? shall i fear? said i not long since, when i was called of men eliphaz levi zahed, that the error of .dipus was that he should have amed the sphinx, and ridden her into thebes? shall i not take this vampire, if she be such, and master her and turn her o the great end .am i such a man as should flee. is not all fear the word of failure? shall i distrust my destiny? am i that am the word of the on of so little avail that even the whole powers of choronzon can disperse me? nay, o my son, here is courage of ignorance and discretion of know

thelema is a sure fortress, for through the quest of thy true will the mind is balanced about it, and confirmeth its flight, as the feathers upon an arrow, so that thou hast a touchstone of truth, experience holding thee to reality, and to proportion. now therefore see from yet another art of heaven the absolute virtue of our law. t the book of wisdom or folly 151 et de sphinge gyptiorum (of the sphinx of the egyptians) t is now expedient that i instruct thee concerning the four powers of the sphinx, and firstly, that this most arcane of the mysteries of antiquity was never at any period the tool of the slave-gods, but a witness of horus through the dark on of osiris to his light and truth, his force and fire. thou canst by no means interpret the sphinx in terms of the formula of the slai

rce and fire. thou canst by no means interpret the sphinx in terms of the formula of the slain god. this did i comprehend even when as eliphas levi zahed i walked up and down the earth, seeking a reconciliation of these antagonisms, which was a task impossible, for in that plane they have antipathy (even so may no man form a square magical of four units) but the light of the new on revealeth this sphinx as the true symbol of this our holy art of magick under the law of thelema. in her is the equal development and disposition of the forces of nature, each in its balanced strength; also her true name has the digamma for phi, and endeth in upsilon, not in xi, so that her orthography is s#inu whose numer-ation is six hundred and three score and six. for the root thereof is s, which signifieth

e its delight under the omphalos of the unclean. but this was hidden by wisdom in order that the arcanum should not be profaned during the on of the slain god. but now it has been given unto me to understand the heart of her mystery, wherefore, o my son, by right of the great love that i bear unto thee, i will inform thee thereof. i liber aleph vel cxi 152 eu de natura s#inu (of the nature of the sphinx) irstly, this sphinx is a symbol of the coition of our lady babalon with me the beast in its wholeness. for as i am of the lion and the dragon, so is she of the man and the bull, in our natures, but the converse thereof in our offices, as thou mayst understand by the study of the book of the vision and the voice. it is thus a glyph of the satisfaction and perfection of the will and of the w

ll and of the work, the completion of the true man as the reconcilor of the highest with the lowest, so for our convenience conventionally to distinguish them. this then is the adept, who doth will with solid energy as the bull, doh dare with fierce courage as the lion, doth know with swift intelligence as the man, and doth keep silence with soaring subtilty as the eagle or dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taketh the aspect of the feminine principle that so she may be partner of the pyramid, that is the phallus, pure image of our father the sun, the unity creative. the signification of this mystery is hat the adept must be whole, hims

ery man a sprint within himself to determine his will, that he may do that will, and no more another.s. arise therefore, o my son, arm thyself, haste to the battle! l liber aleph vel cxi 156 ew de viro (of the man) earn now that this lion is a natural quality in man, and secret, so that he is not ware thereof, except he be adept. therefore is it necessary for thee also to know, by the head of the sphinx. this then is thy liberty, that the impulse of the lion should become conscious by means of the man; for without this thou art but an automaton. this man moreover maketh thee to understand and to adjust thyself with environment, else being devoid of judgment, thou goest blindly upon an headlong path. for every star in his orbit holdeth not his way obstinately, but is sensitive to every othe

such are the black brothers, that cry: i am i, they that deny love, restricting it to their own nature. but the serpent is the secret nature of man, that is life and death, and maketh his way through the generations in silence. and the eagle is that might of live which is the key of magick, uplifting the body and its appurtenance unto high ekstacy upon his wings. it is by virtue thereof that the sphinx beholdeth he sun unwinking, and confronteth the pyramid without shame. our dragon, therefore, combining the natures of the eagle and he serpent, is our love, the organ of our will, by whose virtue we perform the work and miracle of the one substance, as saith thine ancestor hermes trismegistus, in his tablet of smaragda. and this dragon, is called thy silence, because in he hour of his oper

da. and this dragon, is called thy silence, because in he hour of his operation that within thee which saith .i. is abolished in its conjunction with the beloved. for this cause also is its letter nun, which in our rota is the trump death; and nun hath the value of fifty, the number of the gates of understanding. t liber aleph vel cxi 158 #b de quattuor virtutibus s#inu (of the four powers of the sphinx) ee now our sphinx, with what subtility and art is she made whole! here is thy light, the lion, the necessity of thy nature, fortified by thy life, the bull, the power of works, and guided by thy liberty, the man, the wit to adapt action to environment. these are three virtues in one, necessary to all proper motion, as i may say in a figure, the lust of the archer, the propulsive force of h

man to knowledge; by karma yoga thy bull to will; by raja yoga is thy lion brought to his light; and to make perfect thy dragon, thou hast bhakta yoga for the eagle therein, and hatha yoga for the serpent. yet mark thou well how all these interfuse, so that thou mayst accomplish no one of the works separately. as to make gold thou must have gold (it is the word of the alchemists, so to become the sphinx thou must first be a sphinx. for naught may grow save to the norm of its own nature, and in the law of its own law, or it is but artifice, and endureth not. so therefore is it folly, and a rape wrought upon truth to aim at aught but the fulfilment of thine own true nature. order then thy workings in accord with thy knowledge of that norm as best thou mayst, not heeding the importunity of th

iformity, is proper only to a prison, and a man liveth by elasticity, nor endureth rigor save in death. but whoso groweth bodily by a law foreign to his own nature, he hath a cancer, and his whole .conomy shall be destroyed by that small disobedience. b liber aleph vel cxi 160 #d de pyramide (of the pyramid) ow then at last art thou made ready to confront the pyramid, if thou art established as a sphinx. for it also hath the foursquare base of law, and the four triangles of light, life, love and liberty for its sides, that meet in a point of perfection that is hadith, poised to the kiss of nuith. but in this pyramid there is no difference of form between the sides, as it is in thy sphinx, for these are wholly one, save in direction. thou art then an harmony of the four by right of thy atta

on is perpetual motion or change, and therefore to dwell in the satisfaction of thy nature is a stagnation, and a violation thereof, making the duality of conflict, which is the falling away to choronzon. v liber aleph vel cxi 164 #h de sua carta c.lorum (of his horoscope) pray thee to mark, o my son, how the grace of nature was benignant at my nativity, to the right balance and formulation of my sphinx. for neptune was in the sign of the bull, giving strength and stability to my spiritual essence. uranus was ascending in the lion, to fortify my magical will with courage, and to turn it to the salvation of man. in the waterman was saturnus, to make mine intelligence sober, profound, and capable of labour. jupiter, with mercury his herald, was in scorpio, harmonizing me and my word accordin

r, being an image of our lady nuith, but also it is called the fool, who is parsifal .der reine thor. and so referreth to him thatwalketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badavi that became king in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i also should eat the grass of the arabs, and by virtue of the bewitchment thereof behold that which might be appointed for the enlightenment of mine eyes. now then of this may i not speak, seeing that it involveth the mystery of the transcending of time, so that in one hour of our terrestrial measure did i gather the harvest of an on, and

LIBER ARCANORUM

chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept

appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f

LIBER CCCXXXV ADONIS

fe? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or hell? i am stripped of all my power now when i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another calling through time: from the dim throne the first rune that was ree.d by god, the supreme sphinx, determined the last deed [the king of babylon reaches forth his hand and arm. it is the hand and arm of a skeleton. he touches the forehead of the sleeping lord. instantly, radiant and naked, a male figure is seen erect] psyche. adonis! adonis. psyche [they run together and embrace. psyche. ah! long-lost! adonis. my wife! light, o intolerable! infinite love! o life beyond death! psyche. i

LIBER CCXLII AHA

ision 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 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

e cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an .dipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts.they fall like rotten fruits. but to destroy the power that makes these thoughts.thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of th

f existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy fs inquiry .summa scientia nihil scire. marsyas. ay, but that reasoned thesis lacks liber ccxlii 20 the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks the nectar-poison of the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may pass i hardly know. maybe time never blots the track. black, black, intolerably black! go, spectre of the ages, go! suffice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this exist

LIBER COLLEGII SANCTI

ess of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure of the latter for the ceremony of initiation. 1. the neophyte shall not proceed to the grade of zelator in less than eight months; but shall hold himself free for four days for advancement at the end of that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore, he shall study and practice liber o in all its branches: also he shall begin to study liber h and some one commonly accepted method of divination. he will further be examined in his power of journeying in the spirit vision. 5. beside all this, he shall

damental practices, asana, pranayama, assumption of god-forms, vibration of divine names, rituals of banishing and invoking and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or practical examinations. a hint of what might have been intended may perhaps be found in letter 74 of magick without tears, gobstacles on the path h althought there the four tests are glyphed under the figure of the tarot minor suits. g c he shall begin to study liber h. h gliber h h has not been definitely identified as far as

LIBER CORDIS CINCTI SERPENTE

cealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth this body unto the beasts. 44. i have sucked out the blood with my lips; i have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swin

LIBER CXCVII STORY OF SIR PALAMEDES

space, and set the knight amid the fen .god. quoth sir palamede .that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accursed above men sir palamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe.and lo! he is the one sole thing i know! nay! who knows not is different from him that knows. the

LIBER GRADUUM MONTIS ABIEGNI

n practices equivalent to ritual cxx control of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in cert

ue and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to

john st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free from all other engagements for one whole week at the end of the year fs probation is consistent with the former ritual. 4 comparing this with liber 185 suggests that gfour tests are set h refers to the gexamination in the four powers of the sphinx h referred to above. it should be assumed that this refers to any kind of formalised practical examination: some hint as to what might have been intended may be found in letter 74 of magick without tears, although there the four tests are glyphed using the tarot suits. 5 instructions.though not always clear and helpful or indeed useable.for construction of the magical weapons of the grades

LIBER LXVII THE SWORD OF SONG

e, with apex upwards, the sign of redemption. adest rosa secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. ambrosii magi hortis rosarum 81 and he went on .leave thine ox-goad,.1 quoth he .till i come back an ox. and she laughed and let him pass. now is our father come to the unstable lands .od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to he

men, the proof would still be lacking. they might not be the real men. the indian native would take intense delight in bringing round the village idiot to be inspected in the character of a holy man by the .doctor sahib. the anglo-indian is a fool; a minimum medical education is in most cases insufficient to abate the symptoms to nil, though perhaps it must always diminish them. the hindu is the sphinx of civilisation; nearly all that has been written on him is worthless; those who know him best know this fact best..a. c. science and buddhism 107 survives death, what does it matter to us? why are we to be so altruistic as to avoid the reincarnation of a being in all points different from ourselves? as the small boy said .what has posterity done for me. but somethin does persist; something

LIBER XCV THE WAKE WORLD

ir eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and beautiful things, and terrible things too. i should think any one would be afraid to hurt any one who wore that ring. it m virgo mundi. adonai. pegasus. sphinx. v.v.v.v.v. sigilla annuli. 1. cognominis 666. 2. i ordinis. 3. ii ordinis 4. iii ordinis. liber xcv 4 is all cut out of an amethyst, and my fairy prince said .whenever you want me, look into the ring and call me ever so softly by name, and kiss the ring, and worship it, and then look ever so deep down into it, and i will come to you. so i made up a pretty poem to say every time i woke up

LIBER XV CHYMICAL JOUSTING OF PERARDUA

e and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our brother perardua.and by now he was right skilful at the athanor!.determined to attain to that higher projection. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venemous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one. the chymical jousting of brother perardua 3 he slayeth the great dragon

orth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increase wonderfully and be fixed in the perfection of the sphinx. but this our animal gold is to this mighty pitch unstable, that it can neither increase nor decrease, nor can it remain that which it is, or seemeth to be. for even as a drop of glass unequally cooled flieth at a touch into a myriad fine particles, so also at a touch this gold philosophical dissolveth his being, ofttimes with a great and terrible explosion, ofttimes so softly and subtly th

n or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mocked him; for he had imperil

LOGOMACHY OF ZOS

5..1 8% the instant, already in yesterday, so never is. all reality, all life, all truths are of yesterday, and tomorrow is the beginning of another yesterday and 9' 5..1..1 9=h..1 5..1 <5. i am sick of all categories, nominalism and all bloody science. so enough of truth, and, like pontius pilate i wash my hands of it. too much truth in me already c for i am i: ergo, the truth of myself; my own sphinx, conflict, chaos, vortex. asymmetric to all rhythms, oblique to all paths. i am the prism between black and white: mine own unison in duality. look into your past to forecast your future. it is short-sighted to limit our beliefs when we do not know our ultimate possibilities. yet all expression is within the limits of definite techniques, media, and formalism, whatever our attempts at diver

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the

estimated their wages and thoughtfully caused the exact amount to be buried for their benefit! the caliph then returned to the city of his fathers and the great pyramid was left to the mercy of succeeding generations. in the ninth century the sun's rays striking the highly polished surfaces of the original casing stones caused each side of the pyramid to appear as click to enlarge oedipus and the sphinx. from levi's les myst res de la kaballe. the egyptian sphinx is closely related to the greek legend of oedipus, who first solved the famous riddle propounded by the mysterious creature with the body of a winged lion and the head of a woman which frequented the highway leading to thebes. to each who passed her lair the sphinx addressed the question "what animal is it that in the morning goes

t animal is it that in the morning goes on four feet, at noon on two feet, and in the evening on three feet" these who failed to answer her riddle she destroyed. oedipus declared the answer to be man himself, who in childhood crawled upon his hands and knees, in manhood stood erect, and in old age shuffled along supporting himself by a staff. discovering one who knew the answer to her riddle, the sphinx cast herself from the cliff which bordered the road and perished. there is still another answer to the riddle of the sphinx, an answer best revealed by a consideration of the pythagorean values of numbers. the 4, the 2 and the 3 produce the sum of 9, which is the natural number of man and also of the lower worlds. the 4 represents the ignorant man, the 2 the intellectual man, and the 3 the

the pythagorean values of numbers. the 4, the 2 and the 3 produce the sum of 9, which is the natural number of man and also of the lower worlds. the 4 represents the ignorant man, the 2 the intellectual man, and the 3 the spiritual man. infant humanity walks on four legs, evolving humanity on two legs, and to the power of his own mind the redeemed and illumined magus adds the staff of wisdom. the sphinx is therefore the mystery of nature, the embodiment of the secret doctrine, and all who cannot solve her riddle perish. to pass the sphinx is to attain personal immortality. p. 42 a dazzling triangle of light. since that time, all but two of these casing stones have disappeared. investigation has resulted in their discovery, recut and resurfaced, in the walls of mohammedan mosques and palace

nd the queen's chamber was sealed up thousands of years before the christian era, those later admitted into the pyramid mysteries must have received their initiations in subterranean galleries now unknown. without such galleries there could have been no possible means of ingress or egress, since the single surface entrance was completely dosed with casing stones. if not blocked by the mass of the sphinx or concealed in some part of that image, the secret entrance may be either in one of the adjacent temples or upon the sides of the limestone plateau. attention is called to the granite plugs filling the ascending passageway to the queen's chamber which caliph al mamoun was forced practically to pulverize before he could clear a way into the upper chambers. c. piazzi smyth notes that the pos

pyramid. this ancient edifice has been identified by them as joseph's granary (despite its hopelessly inadequate capacity; as the tomb prepared for the unfortunate pharaoh of the exodus who could not be buried there because his body was never recovered from the red sea; and finally as a perpetual confirmation of the infallibility of the numerous prophecies contained in the authorized version! the sphinx although the great pyramid, as ignatius donnelly has demonstrated, is patterned after an antediluvian type of architecture, examples of which are to be found in nearly every part of the world, the sphinx (hu) is typically egyptian. the stele between its paws states the sphinx is an image of the sun god, harmackis, which was evidently made in the similitude of the pharaoh during whose reign

ian. the stele between its paws states the sphinx is an image of the sun god, harmackis, which was evidently made in the similitude of the pharaoh during whose reign it was chiseled. the statue was restored and completely excavated by tahutmes iv as the result of a vision in which the god had appeared and declared himself oppressed by the weight of the sand about his body. the broken beard of the sphinx was discovered during excavations between the front paws. the steps leading up to the sphinx and also the temple and altar between the paws are much later additions, probably roman, for it is known that the romans reconstructed many egyptian antiquities. the shallow depression in the crown of the head, once thought to be the terminus of a closed up passageway leading from the sphinx to the

temple and altar between the paws are much later additions, probably roman, for it is known that the romans reconstructed many egyptian antiquities. the shallow depression in the crown of the head, once thought to be the terminus of a closed up passageway leading from the sphinx to the great pyramid, was merely intended to help support a headdress now missing. metal rods have been driven into the sphinx in a vain effort to discover chambers or passages within its body. the major part of the sphinx is a single stone, but the front paws have been built up of smaller stones. the sphinx is about 200 feet long, 70 feet high, and 38 feet wide across the shoulders. the main stone from which it was carved is believed by some to have been transported from distant quarries by methods unknown, while

s. the sphinx is about 200 feet long, 70 feet high, and 38 feet wide across the shoulders. the main stone from which it was carved is believed by some to have been transported from distant quarries by methods unknown, while others assert it to be native rock, possibly an outcropping somewhat resembling the form into which it was later carved. the theory once advanced that both the pyramid and the sphinx were built from artificial stones made on the spot has been abandoned. a careful analysis of the limestone shows it to be composed of small sea creatures called mummulites. the popular supposition that the sphinx was the true portal of the great pyramid, while it survives with surprising tenacity, has never been substantiated. p. christian presents this theory as follows, basing it in part

es made on the spot has been abandoned. a careful analysis of the limestone shows it to be composed of small sea creatures called mummulites. the popular supposition that the sphinx was the true portal of the great pyramid, while it survives with surprising tenacity, has never been substantiated. p. christian presents this theory as follows, basing it in part upon the authority of iamblichus "the sphinx of gizeh, says the author of the trait des myst res, served as the entrance to the sacred subterranean chambers in which the trials of the initiate were undergone. this entrance, obstructed in our day by sands and rubbish, may still be traced between the forelegs of the crouched colossus. it was formerly closed by a bronze gate whose secret spring could be operated only by the magi. it was

ate were undergone. this entrance, obstructed in our day by sands and rubbish, may still be traced between the forelegs of the crouched colossus. it was formerly closed by a bronze gate whose secret spring could be operated only by the magi. it was guarded by public respect: and a sort of religious fear maintained its inviolability better than armed protection would have done. in the belly of the sphinx were cut out galleries leading to the subterranean part of the great pyramid. these galleries were so artfully crisscrossed along their course to the pyramid that in setting forth into the passage without a guide through this network, one ceaselessly and inevitably returned to the starting point (see histoire de la magie) unfortunately, the bronze door referred to cannot be found, nor is th

endanger the permanence of the great pyramid by placing over five million tons of limestone and granite on any but a solid foundation. it is therefore reasonably certain that such chambers or passageways as may exist beneath the building are relatively insignificant, like those within the body of the structure, which occupy less than one sixteenhundredth of the cubic contents of the pyramid. the sphinx was undoubtedly erected for symbolical purposes at the instigation of the priestcraft. the theories that the ur us upon its forehead was originally the finger of an immense sundial and that both the pyramid and the sphinx were used to measure time, the seasons, and the precession of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the a

that both the pyramid and the sphinx were used to measure time, the seasons, and the precession of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the ancient passageway leading into the subterranean temple of the pyramid, its symbolism would be most appropriate. in comparison with the overwhelming size and dignity of the great pyramid, the sphinx is almost insignificant. its battered face, upon which may still be seen vestiges of the red paint with which the figure was originally covered, is disfigured beyond recognition. its nose was broken off by a fanatical mohammedan, lest the followers of the prophet be led into idolatry. the very nature of its construction and the present repairs necessary to prevent the head from falling off

MICHAEL FORD WITCHMOON

art 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 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 res

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

gy john christopher the tripods trilogy emmanuel velikovsky worlds in collision/ ages in chaos/ earth in upheaval rudolf steiner the archangel michael/ atlantis helena petrova blavatsky isis unveiled/ the secret doctrine ignatius donnelly atlantis- the ante-deluvian continent/ ragnarok charles berlitz atlantis the eighth continent barry fell america bc augustus le plongeon queen moo& the egyptian sphinx john milton paradise lost eliphas levi- enochian magic, transcendental magic david allen hulse the key of it all (2 volumes also called the western mysteries) cornelius agrippa- three books of occult philosophy (translated by donald tyson) atlantis, alien visitation, and genetic manipulation153 epilogue: time to change the road youre on mark pinkham return of the serpents of wisdom charles

l tsarion. taroscopes: book onean introduction: to the tarot s major arcanataroscopes: book twothe taroscopic meanings of the tarot s 78 arcanumtaroscopes: book threepractical divination using the four ancient arts of tarot, astrology, kabala and numerologytaroscopes: book fourchildren of the decans: the lost connections between the tarot and the zodiactaroscopes: book fivethe twelve gates of the sphinx: t aroscopic natal and yearly chart constructiontaroscopes: book sixthe twelve gates of the sphinx (continued: taroscopic natal and yearly chart analysesto read more about this series, log on to www.taroscopes.com and go to the merchandise page.also by michael tsarion430atlantis, alien visitation, and genetic manipulation audios/cd tarot 2000: a gnostic approach for a new millenniumpresenti

dern religions grew out of four ancient cults of power, which ruled theworld for millennia. the most powerful of these cults was called the stellarcult, dominant for over 25,000 years. christ and all original magi were ini-tiates of this cult, which gave mankind such sciences as: astrology, astronomy, and the tarot. theywere the architects of the great temples-structures, such as the pyramids and sphinx. after the fourgreat cults became corrupted they eventually gave rise to the modern religions and political hierar-chies we all know today. our world is still controlled by the elite families of these secret orders today.in this talk and slide show presentation, michael will present information which will shift your entireview of how religion and politics work to shape the events of the wor

MICHAEL WYNN THE SOUL TRAVELERS

eled to prometheus, who has many wiles and clever in rhetoric. upon falling to earth, lucifer s physical appearance is often described as a handsome, androgynous or hermaphroditic figure with pale-white skin, silver hair, an bright-green eyes. those of the nephilim race, who were the children of the fallen angels, were also said to have pale skin, silver hair, and bright eyes. it is said that the sphinx originally bore the face of lucifer himself, before an egyptian king restored the sphinx with his own face. after assuming the form of azazel, satan used his newly-won creative energy to give birth to the nephilim race, who was half angel and half man. after stealing the creative energy from jehovah, the angels would multiple no more, and satan intended to use the nephilim to increase his n

MORALS AND DOGMA

o the square of the form. the more the great hierophants were at pains to conceal their absolute science, the more they sought to add grandeur to and multiply its symbols. the huge pyramids, with their triangular sides of elevation and square bases, represented their metaphysics, founded upon the knowledge of nature. that knowledge of nature had for its symbolic key the gigantic form of that huge sphinx, which has hollowed its deep bed in the sand, while keeping watch at the feet of the pyramids. the seven grand monuments called the wonders of the world, were the magnificent commentaries on the seven lines that composed the pyramids, and on the seven mystic gates of thebes. the septenary philosophy of initiation among the ancients may be summed up thus: three absolute principles which are

is, was, and will be, the word, that is to say, the reason that _speaks? a! the word is the reason of belief, and in it also is the expression of the faith which makes science a living thing. the word, is the source of logic. jesus is the word incarnate. the accord of the reason with faith, of knowledge with belief, of authority with liberty, has become in modern times the veritable enigma of the sphinx. it is wisdom that, in the kabalistic books of the proverbs and ecclesiasticus, is the creative agent of god. elsewhere in the hebrew writings it is [hebrew _debar iahavah, the word of god. it is by his uttered word that god reveals himself to us; not alone in the visible and invisible but intellectual creation, but also in our convictions, consciousness, and instincts. hence it is that cer

e seven genii of the ancient mythologies; and the doctrine concealed under its emblems is the pure kabala, already lost by the pharisees at the advent of the saviour. the pictures that follow in this wondrous epic are so many pantacles, of which the numbers 3, 4, 7, and 12 are the keys. the cherub, or symbolic bull, which moses places at the gate of the edenic world, holding a blazing sword, is a sphinx, with the body of a bull and a human head; the old assyrian sphinx whereof the combat and victory of mithras were the hieroglyphic analysis. this armed sphinx represents the law of the mystery, which keeps watch at the door of initiation, to repulse the profane. it also represents the grand magical mystery, all the elements whereof the number 7 expresses, still without giving its last word

mas; but who knew that the theory of mechanical forces and of the materiality of the most potent agents of divinity, explains nothing, and ought to satisfy no one! through the veil of all the hieratic and mystic allegories of the ancient dogmas, under the seal of all the sacred writings, in the ruins of nineveh or thebes, on the worn stones of the ancient temples, and on the blackened face of the sphinx of assyria or egypt, in the monstrous or marvellous pictures which the sacred pages of the vedas translate for the believers of india, in the strange emblems of our old books of alchemy, in the ceremonies of reception practised by all the mysterious societies, we find the traces of a doctrine, everywhere the same, and everywhere carefully concealed. the occult philosophy seems to have been

s hidden so carefully, centuries since, in the high degrees, as that it is even yet impossible to solve many of the enigmas which they contain. it is well enough for the mass of those called masons, to imagine that all is contained in the blue degrees; and whose attempts to undeceive them will labor in vain, and without any true reward violate his obligations as an adept. masonry is the veritable sphinx, buried to the head in the sands heaped round it by the ages "the seeds of decay were sown in the order of the temple at its origin. hypocrisy is a mortal disease. it had conceived a great work which it was incapable of executing, because it knew neither humility nor personal abnegation, because rome was then invincible, and because the later chiefs of the order did not comprehend its missi

MOTTA MARCELO THE COMMENTARIES OF AL

e 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 the object of love is the gross physiological object which happens to be nature's excuse for it. generation is a sacrament of the physical rite, by which we create ourselves anew in our own image, weave in a new flesh- tapestry the romance of our own soul's history. but also love is a sacramen

pitalized unless it starts a sentence. hadit is emphasizing that this is a "greater empress" that he is talking about. this is of course he, the star, who is not the king as a. c. thought at the time. hadit then means simply that his name can be written hv "the empress& the hierophant. the value, of course, is 11. it should be noted that "hu" was the oldest name that the egyptians ascribed to the sphinx at gizeh. the word means prince. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. to know hadit only as 'not' is to be able to experience one's own starry identity only through physical death. it can never be too clearly understood that only the initiate can infuse the ruach with the influence of the supe

if one's incarnation holds nothing worth remembering. count your years by your wounds forsitam haec climmeminesse juvabit. serious readers should check liber aleph, 192-194. 46. dost thou fail? art thou sorry? is fear in thine heart? this verse brings out what is a fact in psychology, the necessary connection between fear, sorrow, and failure. to will and to dare are closely linked powers of the sphinx, and they are based on to know. if one have a right apprehension of the universe, if he know himself free, immortal, boundless, infinite force and fire, then may he will and dare. fear, sorrow and failure are but phantoms. 47. where i am these are not. hadit is everywhere (see verse 3; fear, sorrow, and failure are only 'shadows. it is for this reason that compassion is absurd. it may be ob

se it will assume any shape you may wish to worship. the mind is protean. readers are here referred to our commentaries to al ii, vv. 27,28, 32, 52, and to our comment on joseph smith, at the end of a.c.'s commentary to verse 73. why does a.c. speak of the "smug jew, with his oedipus complex? because the story of oedipus is symbolical of high initiation. in order to become a man the riddle of the sphinx the boy oedipus must kill his father (destroy the father image in his own psyche) and possess his mother (destroy the mother image in his own psyche. readers will please notice that the whole story of oedipus is a veil of the mysteries of eleusis. serious students are referred to lxv, v. 34-40; vii, vii, 22-24; cccxxxiii, 26, and the commentary thereon by a.c. 21. setup my image in the east

and distrusted, your only tacticians the ostrich, the opossum, and the cuttle, will you not break and flee at our first onset, as with levelled lances of lust we ride at the charge, with our allies, the whores whom we love and acclaim, free friends by our sides in the battle of life? the book of the law is the charter of woman; the word thelema has opened the lock of her "girdle of chastity. your sphinx of stone has come to life; to know, to will, to dare and to keep silence. yea, i, the beast, my scarlet whore bestriding me, naked and crowned, drunk on her golden cup of fornication, boasting herself my bedfellow, have trodden her in the marketplace, and roared this word that every woman is a star. and with that word is uttered woman's freedom; the fools and fribbles and flirts have heard

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

they lent to each other, when one of them wished to appear before the world. when perseus entered upon his expedition to slay the medusa, he repaired to the abode of the graa, in the far [146]west, to inquire the way to the gorgons, and on their refusing to give any information, he deprived them of their one eye, tooth, and wig, and did not restore them until he received the necessary directions. sphinx. the sphinx was an ancient egyptian divinity, who personified wisdom, and the fertility of nature. she is represented as a lion-couchant, with the head and bust of a woman, and wears a peculiar sort of hood, which completely envelops her head, and falls down on either side of the face. transplanted into greece, this sublime and mysterious egyptian deity degenerates into an insignificant, an

an, and wears a peculiar sort of hood, which completely envelops her head, and falls down on either side of the face. transplanted into greece, this sublime and mysterious egyptian deity degenerates into an insignificant, and yet malignant power, page 163 and though she also deals in mysteries, they are, as we shall see, of a totally different character, and altogether inimical to human life. the sphinx is represented, according to greek genealogy, as the offspring of typhon and echidna.[48] hera, being upon one occasion displeased with the thebans, sent them this awful monster, as a punishment for their offences. taking her seat on a rocky eminence near the city of thebes, commanding a pass which the thebans were compelled to traverse in their usual way of business, she propounded to all

led to traverse in their usual way of business, she propounded to all comers a riddle, and if they failed to solve it, she tore them in pieces. during the reign of king creon, so many people had fallen a sacrifice to this monster, that he determined to use every effort to rid the country of so terrible a scourge. on consulting the oracle of delphi, he was informed that the only way to destroy the sphinx was to solve one of her riddles, when she would immediately precipitate herself from the rock on which she was seated. creon, accordingly, made a public declaration to the effect, that whoever could give the true interpretation of a riddle propounded page 164 by the monster, should obtain the crown, and the hand of his sister jocaste. oedipus offered [147]himself as a candidate, and proceed

she kept guard, received from her the following riddle for solution "what creature goes in the morning on four legs, at noon on two, and in the evening on three" oedipus replied, that it must be man, who during his infancy creeps on all fours, in his prime walks erect on two legs, and when old age has enfeebled his powers, calls a staff to his assistance, and thus has, as it were, three legs. the sphinx no sooner heard this reply, which was the correct solution of her riddle, than she flung herself over the precipice, and perished in the abyss below. the greek sphinx may be recognized by having wings and by being of smaller dimensions than the egyptian sphinx. tyche (fortuna) and ananke (necessitas. tyche (fortuna. tyche personified that peculiar combination of circumstances which we call

pushed the pedestrian out of the path. in the scuffle which ensued oedipus struck the old man with his heavy stick, and he fell back dead on the seat of the chariot. struck with dismay at the unpremeditated murder which he had committed, the youth fled, and left the spot without learning that the old man whom he had killed was his father, laius, king of thebes. not long after this occurrence the sphinx (full details of whom have already been given) was sent by the goddess hera as a punishment to the thebans. stationed on a rocky height just outside the city, she propounded to the passers by riddles which she had been taught by the muses, and whoever failed to solve them was torn in pieces and devoured by the monster, and in this manner great numbers of the inhabitants of thebes had perish

les which she had been taught by the muses, and whoever failed to solve them was torn in pieces and devoured by the monster, and in this manner great numbers of the inhabitants of thebes had perished. now on the death of the old king laius, creon, the brother of the widowed queen, had seized the reins of government and mounted the vacant throne; and when at length his own son fell a victim to the sphinx, he resolved at all costs to rid the country of this fearful scourge. he accordingly issued a proclamation, that the kingdom and the hand of his sister jocaste should be awarded to him who should succeed in solving one of the riddles of the sphinx, it having been foretold by an oracle that only then would the country be freed from the monster. just as this proclamation was being made in the

to him who should succeed in solving one of the riddles of the sphinx, it having been foretold by an oracle that only then would the country be freed from the monster. just as this proclamation was being made in the streets of thebes oedipus, with his pilgrim's staff in his hand, entered the city. tempted by the prospect of so magnificent a reward he repaired to the rock, and boldly requested the sphinx to propound to him one of her riddles. she proposed to him one which she deemed impossible of solution, but oedipus at once solved it; whereupon the sphinx, full of rage and despair, precipitated herself into the abyss and perished. oedipus [271]received the promised reward. he became king of thebes and the husband of jocaste, the widow of his father, king laius. page 304 for many years oed

ONYX TABLET OF SET

t you are recognized to the priesthood of set, very little need be said here. the function of gbm remains as it was when you entered upon the left-hand path, save with one difference: you are now a sacred being yourself; you have quite literally become a part of that to which gbm opens a door. therefore there is an element of "circularity" in gbm at this level; you are both the adventurer and the sphinx. as you come to appreciate, and to feel more comfortable with this dichotomy within your psyche, you will attain to a much more versatile expertise in gbm than you previously thought possible. as with the experience of the priesthood generally, do not rush this experience, but rather allow it to unfold at its own pace.then and only then will you come into full realization of what it means t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

n he survived other trials, iobates gave up trying to kill bellerophon and made him his heir instead. when he heard the accusation that had been made against him, bellerophon returned to argos and killed the queen, pushing her off pegasus back into the sea. he eventually died a blind, lame beggar, having offended zeus by trying to ride pegasus up to heaven. the tragedy of oedipus 48 riddle of the sphinx the sphinx was sent by hera (roman juno) to plague thebes because, before he became king, laius had abducted a youth, chryssipus, to be his lover a liaison that was a crime against marriage. the sphinx used to ambush her victims outside the city, and ask her famous riddle, what being walks sometimes on two feet, sometimes on three, and sometimes on four, and is weakest when it has the most?

polybus of corinth, who was childless. oedipus grew up unaware of his origins, and, until he visited the oracle at delphi, unaware of the prophecy. when he was told, he was horrified and decided not to go home, thereby setting in motion the train of events that he most wished to avoid. leaving delphi, oedipus met and killed king laius who was on his way to ask the oracle how to rid thebes of the sphinx, a monster who killed his subjects when they could not answer her riddles. unaware of laius identity, oedipus went to thebes, rid the town of the sphinx, became king himself, and married jocasta. when a plague broke out some time later, the oracle blamed it on king laius murderer, and oedipus gradually realized that he was the killer. the revelation of his birth soon followed. aghast, jocas

lace, pursued by the furies (see p. 26. he died at colonus, welcomed to the underworld in the end by hades (pluto) himself, and granted a beatific inner vision of persephone (proserpine) akin to that experienced by the initiates at eleusis (see p. 29. oedipus and the sph inx by jean-auguste- dominique ingres (1780 1867) this painting shows oedipus considering the answer that he should give to the sphinx s riddle. he is surrounded by the bones of the unfortunates who have given the wrong answer. below a man flees, in the expectation of yet another death. all unknowing you are the scourge of your own flesh and blood, the dead below the earth and the living here above, and the double lash of your mother and your father s curse will whip you from this land oedipus rex by sophocles c. 430 ce oe

rtunates who have given the wrong answer. below a man flees, in the expectation of yet another death. all unknowing you are the scourge of your own flesh and blood, the dead below the earth and the living here above, and the double lash of your mother and your father s curse will whip you from this land oedipus rex by sophocles c. 430 ce oedipus oedipus ponders long and hard before he answers the sphinx: man, who crawls on all fours as a baby, stands on two feet in maturity, and leans on a stick in old age. cheated of her prey, the sphinx casts herself from the rock to her death. oedipus was abandoned as a baby because laius was told by apollo s oracle at delphi that he must remain childless or risk calamity to thebes. laius either disobeyed the oracle s advice or was so upset that he got

ands on two feet in maturity, and leans on a stick in old age. cheated of her prey, the sphinx casts herself from the rock to her death. oedipus was abandoned as a baby because laius was told by apollo s oracle at delphi that he must remain childless or risk calamity to thebes. laius either disobeyed the oracle s advice or was so upset that he got drunk and slept with his wife jocasta anyway. the sphinx this monster with a woman s head, an eagle s wings, a serpent s tail, and the body of a lion, was the daughter of echidna (who was part-woman, part-serpent. echidna s brood included many of the monsters of greek mythology, including the chimaera (see p. 47, the hydra, cerberus (see p. 31, the nemean lion, and the crommyon sow (see pp. 54 55. 49 the tragedy of oedipus oedipus feet the name o

it was founded by cadmus, the brother of europa (see p. 45, on the instruction of the oracle at delphi. first cadmus had to kill a dragon that guarded the spot and had killed all his men. to populate the city, he sowed the dragons teeth and warriors sprang up. oedipus mother, jocasta, was the daughter of one of the sown men, menoeceus. dead men s bones when people could not answer her riddle, the sphinx killed them, littering the countryside with their bones. early sources describe the sphinx as flying to the city wall, chanting her riddle, and snatching young men in her ravening jaws when the citizens failed to answer her. for this reason the anxious citizens of thebes gathered every day to solve the riddle. spears oedipus is carrying the spears that he would have used when he met with th

tally killed one of his tutors in an argument. then, at 18, he killed a huge lion that was decimating the flocks and soon afterward set out upon the adventurous life of a hero. hercules serpent serpent the labors of hercules 51 guardian serpent ladon, the terrifying serpent that guarded the apples, had 100 heads (although they are not shown here) each of which spoke a different language. like the sphinx (see p. 48, he was a child of the monsters typhon and echidna. when he was killed, the grief-stricken hera set him in the sky as the constellation draco. sleeping hesperides sources vary as to whether there were three or four hesperides. those shown on the left are aigle, erytheia, and hesperia. so peaceful here, the theft of the apples caused them unspeakable sorrow. in one story, nereus (

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

o. practical. on a selected question, either your own, or the examiner's, to work out a divination first by geomancy, then by horary astrology, then by the complete inner tarot system, and send in a correlated account of the result "part one. f. angelic tablets. receive and make copies of the enochian tablets, the ritual of the concourse of the forces, and the ritual of the making of the pyramid, sphinx, and god-form for any square. a written examination on these subjects may now be taken "part two. make and colour a pyramid for a selected square, and to make the god-form and sphinx suitable to it, and to have this passed by an adept. to prepare a ritual for practical use with this square, and in the presence of a chief or other adept appointed to build it up astrally and describe the visi

ves it to him) and follow your guide, anubis the guardian, who leads you from the material to the spiritual. kenuc anubis the guardian said to the aspirant "let us enter the presence of the lord of truth. arise and follow me" k m tur ns to the right, and leads zelator round the hall once slowly, while <75> hiereus reads. hierophant rises with banner of west in left hand -fan in right. hiereus the sphinx of egypt spake and said "i am the synthesis of the elemental forces. i am also the symbol of man. i am life and i am death. i am the child of the night of time" as kewandzelatorapproach theeast, hierophant bars the way with banner of the west and fan. hiero the priest with the mask of osiris spake and said "thou canst not pass the gate of the eastern heaven unless thou canst tell me my name

, or the tree of life, the wheel is placed on the pillar of mercy, where it forms the principal column linking netzach to chesed, victory to mercy. it is the revolution of experience and progress, the steps of the zodiac, the revolving staircase, held in <213> place by the counterchanging influence of light and darkness, time and eternity-presided over by the plutonian cynocephalus below, and the sphinx of egypt above, the eternal riddle which can only be solved when we attain liberation. the basic colours of this trump are blue, violet, deep purple, and blue irradiated by yellow. but the zodiacal spokes of the wheel should be in the colours of the spectrum, while the ape is in those of malkuth, and the sphinx in the primary colours and black. xi. justice. nephthys, the third aspect of lun

ted fixity of thought and definiteness of idea, loss of the power of concentration "i then asked to see the elementals of the olane. and saw numbers of small-sued human figures, fair, active expression on face, bodies rather solid-looking compared to the head, large wings like dragon flies which were iridescent and seemed to reflect the colouring of things about them "i gave the 5= 6 signs to the sphinx and then called on the angel of the square. i saw above the god the figure i had drawn- the wings on the crown were blue, the cuirass bright steel with the eagle symbol on the breast in gold, the drapery below was a yellowish green, and the feet bare" 2 "a vision of the square '1" of the earthy lesser angle of the tablet of air. name 1sha. anoubi is the pyramid god "this atrnosohere was dam

ow was a yellowish green, and the feet bare" 2 "a vision of the square '1" of the earthy lesser angle of the tablet of air. name 1sha. anoubi is the pyramid god "this atrnosohere was damo and cold. i stood on the summit of a mountain, c l o u d- e n r an de thde,;e, having rehearsed the angelical calls, and vibrated the names, i beheld the colossal form of anubis, who, after a time, shewed me the sphinx of his power. this again shewed me a mighty <320> angel who answered my signs, and when in that of the theoricus i saw that a brilliant ray descended into the outstretched palm of each of her hands. on my asking for guidance and information, she gave me one of these rays, which i beheld as a crystal cord whose other end rested in the eternal. the angel led me first among the ethers, and aft

ssal size clothed in white. tested with a letter tau and beth placed over the form, but there was no change, so removed those letters. clouds seemed to be floating around the ngel. saluted with lvx signs and asked to see egyptian god, who appeared equally colossal while the angel floated up above his head. tested as before "vibrated hoorpokrati second time, saluted as before, and asked to see the sphinx, both angel and harpocrates returning the saluting sign. sphinx then appeared with eagle head, lower part human, on one side eagle's wings, the other side human arms. tested and saluted as before. the sphinx was of colossal size "now i vibrated all the names repeatedly, and asked to see the meaning of the square. i was told that it was the astral region of storm and rain clouds with wind. i

hat which had fulfilled its purpose and replacing it by fresh influence. the region attributed to this square seemed simply lirnitless. we traversed an enormous distance, yet seemed no nearer the end. so he brought me back again. then i thanked him and saluted him, and descended to the former plane. there i thanked and saluted the angel hoorpokrati, 668 the golden dawn: volume n book nine and the sphinx. so i returned home, dimly seeing my natural body before reentering it <323> further rules for practice by g.h. fratrsea pere aude 1. prepare for private use four tablets with correct lettering as given in the official lecture; and a tablet of union. 2. make the four tablets coloured as brilliantly and as flashingly as possible, and in exact proportion. this should be done with coloured pap

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

r bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or go

l science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science which confers on man powers apparent

ened by a lamb which liveth and was dead, in the allegorical work of st. john. the mysterious origin of oedipus, found hanging on the tree of cithaeron like a bleeding fruit, recalls the symbols of moses and the narratives of genesis. he makes war upon his father, whom he slays without knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the great universal mystery. how is the tetrad changed into the duad and explained by the triad? in more common but more emblematic terms, what is that animal which in the morning has four feet, two at

morning has four feet, two at noon, and three in the evening? introduction 9 philosophically speaking, how does the doctrine of elementary forces produce the dualism of zoroaster, while it is summarized by the triad of pythagoras and plato? what is the ultimate reason of allegories and numbers, the final message of all symbolisms? oedipus replies with a simple and terrible word which destroys the sphinx and makes the diviner king of thebes: the answer to the enigma is man. unfortunate! he has seen too much, and yet through a clouded glass. a little while and he will expiate his ominous and imperfect clairvoyance by a voluntary blindness, and then vanish in the midst of a storm, like all civilizations which each in its own day shall divine an answer to the riddle of the sphinx without grasp

consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the azot of the sages, the efficient and final principle of the great work. returning to the fable of oedipus, the crime of the king of thebes was that he failed to understand the sphinx; that he destroyed the scourge of thebes without being pure enough to complete the expiation in the name of his people. the plague, in consequence, avenged speedily the death of the monster, and the king of thebes, forced to abdicate, sacrificed himself to the terrible manes of the sphinx, more alive and voracious than ever when it had passed from the domain of form into that of idea. oedip

m of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it. had oedipus, instead of killing the sphinx, overcome it, harnessed it to his chariot and thus entered thebes, he would have been king without incest, without misfortunes and without exile. had psyche, by meekness and affection, persuaded love to reveal himself, she would never have lost love. now, love is one of the mythological images of the great secret and the great agent, because it postulates at once an action and a passion, a

um, in other words, the knowledge and power of the magi, there are four indispensable conditions an intelligence illuminated by study, an intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to dare, to will, to keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief symbols or instruments of

les with inertia by the opposition of active force. physical laws are millstones; if you cannot be the miller you must be the grain. you are called to be king of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his the lion's talons, to make a way on the right and the left, before and behind. you therefore who seek initiation, are you learned as faust? are you insensible as job? no, is it not so? but you may become like unto both if you choose

on, are you learned as faust? are you insensible as job? no, is it not so? but you may become like unto both if you choose. have you overcome the vortices of vague thoughts? are you without indecision or capriciousness? do you consent to pleasure only when you will, and do you wish for it only when you should? no, is it not so? not at least invariably, but this may come to pass if you choose. the sphinx has not only a man's head, it has woman's breasts; do you know how to resist feminine charms? no, is it not so? and you laugh outright in replying, parading your moral weakness for the glorification of your physical and vital force. be it so: i allow you to render this homage to the ass of sterne or apuleius. the ass has its merit, i agree; it was consecrated to priapus as was the goat to t

in religion progressive revelation. the ancients represented this mystery by the conflict between eros and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as

e unholy denial of free will, though it is the principle of moral life. it is hence in the essence of things that the revelation of this secret means death, and it is not at the same time the great secret of magic; but the arcanum of the duad leads up to that of the tetrad, or more correctly proceeds therefrom, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book concealed partially under her mantle, or otherwise by a sovereign l

s, the keys of which are the ternary, the quaternary, the septenary and the duodenary. its hieroglyphic figures are analogous to those of the book of hermes or the genesis of enoch, to make use of a tentative title which expresses merely the personal opinion of the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique assyrian sphinx, and the combat and victory of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all this, was highly diverted at the notion of a bull brandishing a sword. what would he have said

n amulets and talismans. the magical images of the ancients were pantacles, i.e. kabalistic syntheses. thus the wheel of pythagoras is a pantacle analogous to the wheels of ezekiel; the two emblems contain the same secrets and belong to the 91 same philosophy; they constitute the key of all pantacles, and we have made mention previously of both. the four living creatures or rather the four-headed sphinx of the same prophet are identical with the admirable indian symbol of adda-nari, given on the next page, as having reference to the great arcanum. in his apocalypse st. john followed and elaborated ezekiel; indeed the monstrous figures of his wonderful book are so many magical pantacles, the key of which is easily discoverable by kabalists. on the other hand, christians, rejecting science i

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

obscurities of the vedas, the zend-avesta and the bible. the tree which brings forth good and evil, the source of the four rivers, one of which waters the land of gold. that is, of light. and another flows through ethiopia, or the kingdom of darkness; the magnetic serpent who seduces the woman, and the woman who seduces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardians of the symbol; then regeneration by labour and propagation by sorrow, which is the law of initiations and ordeals; the division of cain and abel, which is the same symbol as the strife of anteros and eros; the ark borne upon the waters of the deluge like the coffer of osiris; the black raven which does not ret

roving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. below this figure we read a frank and simple inscription. the devil. yes, we confront here that phantom of all terrors, the dragon of all theogonies, the ahriman of the persians, the typhon of the egyptians, the python of the greeks, the old serpent of the hebrews, the fantastic monster, the nightmare, the croquemitaine, the gargoyle, the great beast of the midd

and for ever bear the penalty, because the soul is impassible in its nature and can suffer only by materializing. the caduceus, which, replaces the generative organ, represents eternal life; the scale-covered belly typifies water; the circle above it is the atmosphere, the feathers still higher up signify the volatile; lastly, humanity is depicted by the two breasts and the androgyne arms of this sphinx of the occult sciences. behold the shadows of the infernal sanctuary dissipated! behold the sphinx of mediaeval terrors unveiled and cast from his throne! quomodo cedidisti, lucifer! the dread baphomet henceforth, like all monstrous idols, enigmas of antique science and its dreams, is only an innocent and even pious hieroglyph. how should man adore the beast, since he exercises a sovereign

niversal key of magical works is that of all ancient religious dogmas. the key of the kabalah and the bible, the little key of solomon. now, this clavicle, regarded as lost for centuries, has been recovered by us, and we have been able to open the sepulchres of the ancient world, to make the dead speak, to behold the monuments of the past in all their splendour, to understand the enigmas of every sphinx and to penetrate all sanctuaries. among the ancients the use of this key was permitted to none but the high priests, and even so its secret was confided only to the flower of initiates. now, this was the key in question (1) a hieroglyphic and numerical alphabet, expressing by characters and numbers a series of universal and absolute ideas (2) a scale of ten numbers, multiplied by four symbo

1) a hieroglyphic and numerical alphabet, expressing by characters and numbers a series of universal and absolute ideas (2) a scale of ten numbers, multiplied by four symbols and connected with twelve figures representing the twelve signs of the zodiac (3) plus the four genii of the cardinal points. the symbolical tetrad, represented in the mysteries of memphis and thebes by the four forms of the sphinx. man, eagle, lion and bull. corresponded with the four elements of the old world, water being signified by the cup held by the man or aquarius; air by the circle or nimbus surrounding the head of the celestial eagle; fire by the wood which nourishes it, by the tree fructifying in the heat of earth and sun, finally, by the sceptre of royalty, which the lion typifies; earth by the sword of mi

he circle or rota, formed by the dragon or serpent to typify length of days; finally, the kabalistic divination of the entire tarot, as practised in later days by egyptian bohemians, whose secrets were divined and recovered imperfectly by etteilla. we see in the bible that the high priests consulted the lord on the golden table of the holy ark between the cherubim, or bull-headed and eagle-winged sphinx; that they consulted by the help of the teraphim, urim and thummim, and by the ephod. now, it is known that the ephod was a magical square of twelve numbers and twelve words engraved on precious stones. the word teraphim in hebrew signifies hieroglyphs or figured signs; the urim and thummim were the above and beneath, the east and west, the yes and no, and these signs corresponded to the tw

between the four pillars, a victor crowned with a circle adorned with three radiant golden pentagrams. upon his breast are three superposed squares, on his shoulders the urim and thummim of the sovereign sacrificer, represented by the two crescents of the moon in gedulah and geburah; in his hand is a sceptre surmounted by a globe, square and triangle: his attitude is proud and tranquil. a double sphinx or two sphinxes joined at the haunches are harnessed to the chariot; they are pulling in opposite directions, but are looking the same way. they are respectively black and white. on the square which forms the fore part of the chariot is the indian lingam surmounted by the flying sphere of the egyptians. this hieroglyph, which we reproduce exactly, is perhaps the most beautiful and complete

s true name, however, is prudence, and he thus completes the four cardinal virtues which seemed imperfect to court de gebelin and etteilla. y principle, manifestation, praise, manly honour, phallus, virile fecundity, paternal sceptre. hieroglyph, the wheel of fortune, that is to say, the cosmogonical wheel of ezekiel, with a hermanubis ascending on the right, a typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws. an admirable symbol, disfigured by etteilla, who replaced typhon by a wolf, hermanubis by a mouse, and the sphinx by an ape, an allegory characteristic of etteilla's kabalah. 136 the ritual of transcendental magic k the hand in the act of grasping and holding. hieroglyph, strength, a woman crowned with the vital [infinity sign]

. he is the first and the last, who was, who must be, alpha and omega, beginning and end. he holds the key of mysteries in his hands; he opens the great abyss of central fire, where death sleeps beneath the canopy of darkness, where sleeps the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea tossed by the four winds of heaven, and beasts differing one from another come out of the depths of the ocean. the empire of all things on earth was given them for a time, two times, and the dividing of time. they were four who so came forth. the

al, incontestable and uncontested catholicity. he wills an experimental philosophy, real, mathematical, modest in its conclusions, untiring in its researches, scientific in its progress. who, therefore, can be against us if god and reason are with us? does it matter if man prejudge and slander us? our entire justification is in our thoughts and our works. we come not, like oedipus, to destroy the sphinx of symbolism; we seek, on the contrary, to resuscitate it. the book of hermes 149 the sphinx devours only blind interpreters; and he who slays it has not known how to divine it properly; it must be subdued, enchained and compelled to follow us. the sphinx is the living palladium of humanity, it is the conquest of the king of thebes; it would have been the salvation of oedipus, had oedipus u

RUBY TABLET OF SET

ce, with maat's balance, with shu's conscious vision, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a conversation between a sphinx and a chimaera, evoked to manifestation in order to explore certain magical implications of the dialogues of plato. placed upon the altar: the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961 ce] the sphinx: i think it essential to preface any discussion of a single platonic dialogu

h two major qualifications. the first is that, to be treated without distortion, plato's philosophy must be appreciated in its entirety. emphasis upon any single dialogue or group of dialogues carries with it a certain unfairness to the author. the chimaera: yet our span of materialization is limited, and we cannot hope to treat the entire range of plato's thought in the time available to us. the sphinx: true, and so let us focus first upon the sophist, which illustrates many of the points most important to this investigation. the chimaera: but what is your second qualification? the sphinx: there is the problem of understanding what plato "really meant" this is an issue against which i am powerless to defend myself. i am of khem and not of hellas; i am bilingual only in english and hence m

age. the dialogues center much of their discussions around terms whose final definitions are elusive at best, even in conversations carried out at intellectual planes below that of plato. then, too, there is always the spectre of imprecise translation from the greek to the english. and plato himself could not anticipate this. the chimaera: your qualifications are entirely acceptable. proceed. the sphinx: the initial question raised by the sophist is its raison d'etre. why should plato have felt it necessary to include such a dialogue as this in his philosophy at all? was it truly because the included lines of argument required exposure? or did plato intend the document rather as a gauntlet of sorts to be flung before the sophists themselves? classification: v2- 184.ri- 1 author: michael a

sophistry. he turns to page #1016 and quotes: the art of contradiction making, descended from an insincere kind of conceited mimicry, of the semblance making breed, derive from image making, distinguished as a portion, not divine but human, of production, that presents a shadowy play of words. such are the blood and lineage which can, with perfect truth, be assigned to the authentic sophist. the sphinx: obviously that is not an objective philosophical statement. it is a deliberate insult reached through a dialectical process which, in retrospect, seems a transparent parody of plato's more serious argumentative style. in most of the platonic dialogues one feels that socrates is not "managing" the conversation towards an end that he has conceptualized before hand. but every twist and turn o

e platonic dialogues one feels that socrates is not "managing" the conversation towards an end that he has conceptualized before hand. but every twist and turn of the sophist is designed only to channel the conversation into providing a part of that final statement. the chimaera: but how would you have plato compose such a definition, save by a summary of the component arguments preceding it? the sphinx: i quarrel not with the final assembly process, but rather with the fashion in which the components themselves were forged. for, you see, there are many ways along which each of those component arguments could have proceeded. each, however, consistently follows a path derogatory to the sophists. if the sophists were in fact personifications of all that is erroneous and destructive in teachi

blance to that type (the sophist. stranger: so has the dog to the wolf. the fiercest of animals to the tamest. but a cautious man should above all be on his guard against resemblances; they are a very slippery sort of thing. now let me rewrite the latter part of the dialogue. in doing so i shall move to eliminate the stranger's instinctive or preconceived notion of what sophists actually are. the sphinx gestures at the page, and the wording changes: stranger: well, what name shall we give to the practitioners of this art? theaetetus: the characteristics you have enumerated are those the sophists use to describe themselves. stranger: but i fear this ascribes too high a function to them. theaetetus: to say that individual sophists may not achieve the standards they have set for themselves do

hem. theaetetus: to say that individual sophists may not achieve the standards they have set for themselves does not disprove the nobility of their goal, nor their right to claim it as a standard and hence an identifying characteristic of their profession. stranger: i cannot find fault with that. but let us examine the sophist from some other vantage-points. the wording reverts to normal, and the sphinx closes the book. i do not say that the dialogue should have proceeded in a different direction. i merely demonstrate that it would have been possible. this fact. that it is possible. testifies to the looseness of plato's logic in this instance. rather than refining the definition of the sophist by the careful elimination of inconsistent characteristics, plato simply ignores implications whi

ion. i merely demonstrate that it would have been possible. this fact. that it is possible. testifies to the looseness of plato's logic in this instance. rather than refining the definition of the sophist by the careful elimination of inconsistent characteristics, plato simply ignores implications which do not support his preconceived notions. the chimaera: i'm beginning to see what you mean. the sphinx: there are other examples which i could take from the text. but i think this demonstration sufficient proof of the principle involved. the entire dialogue is not an attempt to understand what a sophist is. it is an attempt to denigrate sophists. as such it is of no value as an exercise in logic or in the true process of reduction. the chimaera: but now we are back where we started, enriched

exercise in logic or in the true process of reduction. the chimaera: but now we are back where we started, enriched only by an irony of socratic logic: we know what the sophist is not, but we don't know what it is. so we must consider why plato felt it necessary to attack the sophists at all. why did he not feel it possible merely to coexist with them in friendly competition for men's minds? the sphinx: here we must depart from the dialogue as a universe in itself. we must try to place it in context amidst a larger and more complex universe. the reason for doing this is that, viewed in isolation, the sophist is logically invalid; this we have just proven. seen against a larger background, however, it may indeed be significant. we attempt, like archimedes, to move a world. for a place to s

ave just proven. seen against a larger background, however, it may indeed be significant. we attempt, like archimedes, to move a world. for a place to stand we have the existence of the sophist; for a lever we have its bias. the world need move only a little, and we who push against the lever may count ourselves satisfied. the chimaera: i follow you, but beware of unsubstantiated speculation. the sphinx: the proponent of a viewpoint who feels secure in his position will not find it necessary to attack the mere existence of opponents. he may point out the fallacies in their arguments in an effort to hasten their understanding of his "correct interpretation" but he will not see their "incorrect" views as a threat to the truth of his own. an attack against the very existence of competition is

t delay. such a preemptory strike is justified by the rationalization that, while one has glimpsed an ultimate truth, more time is needed to refine the ideas to a form which may be understood by those of lesser intellectual acumen. the chimaera: you are suggesting, then, that plato may not have felt secure in his philosophy. that he feared the axioms upon which he based his logic to be false? the sphinx: let us not say that he feared them to be false. it is enough to say that he may not have been completely certain of their truth. had he been, he would have ignored the sophists. the chimaera: why should plato have attacked the sophists in particular? was it simply because they were his only athenian competition? that would make his motives rather materialistic. the sphinx: here we should b

be composed of all challengers to his own philosophy is an issue we cannot decide. if we are to look through plato's eyes via the sophist, we can establish only that the sophists were guilty of teaching according to methods too close to those of plato himself. the chimaera: you mean, i take it, by the process of cross-examination described by the stranger in the passage we considered earlier? the sphinx: precisely. i ask you to consider both the praise that the stranger accords the system itself and his unsubstantiated reluctance to credit that system to the sophists. history contains many examples pointing to the fact that the most dangerous threats are those akin to the favored philosophy in all ways save one. which is considered to be crucial. wars have been fought simply because men we

crucial. wars have been fought simply because men were unable to agree upon one name for the same god, or, later, because they could not agree upon the same meanings for words such as "freedom "democracy" and "equality" the chimaera: only two wars that i recall strike me as having made any sense: the trojan war, which was fought for sex, and the carthaginian wars, which were fought for money. the sphinx: very funny. but to return to the issue at hand, we have the evidence of that passage in the sophist to substantiate this point. plato regarded the process of teaching through cross-examination to be a standard of excellence in itself. its use to teach anything other than pure philosophy, accordingly, would have been intolerable to him. hence his extraordinary anger at the sophists. the chi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

er river p e r s i a n g u l f tigris euphrates nile river sinai peninsula arabian peninsula a s i a a f r i c a upper egypt lower egypt memphis aswan thebes ur luxor karnak babylon uruk nineveh khorsabad amarna (akhetaten) heliopolis giza (cairo) n 0 150 300 mi. 0 150 300 km ancient egypt and mesopotamia area under egyptian control mesopotoamia ancient coastline ancient city temple great pyramid sphinx world religions: almanac 43 ancient religions of egypt and mesopotamia another creation myth came from the city of memphis, where ptah was worshipped for creating the universe out of divine thought. ultimately, however, the ra-atum creation story became the most popular and most widely accepted myth in ancient egypt. religion during the middle kingdom during the period of the old kingdom (c

gods apollo and artemis, as well as for eros, god of love; for the romans the arrow was the symbol of cupid, god of love. the arrow was also used on roman coins to represent the god mithra. the lightning bolt was a symbol for zeus and his roman equivalent, jupiter. it would be thrown by these sky gods to punish, water, or fertilize the earth or its creatures. the greeks also adapted the egyptian sphinx, the lion with a person s head. the sign or symbol of the sun was also worshipped by the greeks and romans as a life-giving source. this could be simply a circle or a stylized sun with rays. the frog was a symbol for fertility for the romans, often representing venus, their version of the greek goddess aphrodite. worship the major form of worship for both greeks and roman was sacrifice and

SINISTER TAROT

radually leaving the essence behind the appearance to haunt the psyches of others. the altering of the astral shell; that which ultimately cannot and need not be described. the deliberate removal of that which is detrimental to wyrd. xiii a canal route lined by white griffins. a vortex of grey starless space. the chalice spills its white blood and the herdsman s light shines in the chamber of the sphinx. death- nythra that which follows hubris; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from th

SIR WALLIS BUDGE EGYPTIAN MAGIC

, as we may see from the example of joseph, 1 for it was universally believed that glimpses of the future were revealed to man in dreams. as instances of dreams recorded in the egyptian texts may be quoted those of thothmes iv, king of egypt about b.c. 1450, and nut-amen, king of the eastern sudan and egypt, about b.c. 670. a prince, according to the stele which he set up before the breast of the sphinx at gizeh, was one day hunting near this emblem of ra-harmachis, and he sat down to rest under its shadow and fell asleep and dreamed a dream. in it the god appeared to him, and, having declared that he was the god harmachis-khepera-ra- temu, promised him that if he would clear away from the sphinx, his own image, the drift sand in which it was becoming buried, he would give to him the sover

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

the stone altars of the temples, the priests cut the heart out of the breast of sacrificial victims while they were still alive! the hearts were eaten, just as they were in ancient egypt and as they are in a number of satanic cults in existence today. back to egypt freemasonry today freely admits its connection to the religion and rituals of ancient egypt and proudly displays egyptian idols (the sphinx, etc) in and around its lodge facilities and at its international headquarters, the house of the temple in washington, d.c. moreover, in the ritual ceremonies of the higher masonic degrees, the hindu pantheon of deities is honored as the true "holy trinity."1 in the hindu religion, the whole universe is said to be centered in the heart. the yogi, in meditation, is claimed to be listening to

THE BLACK LODGE

which is expressed in lxv v 23-29. by equilibrating all pairs of opposites, this harmony may be reached. the process is one of continuous growth. this, on its turn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any hu

THE BOOK OF PLEASURE

infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. dua

infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. dua

lication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to belief. the "truth" is not difficult to understand! the truth has no will-will has no truth! truth is "will" never believed-it has no truth "could be"-is the immediate certainty! this haunting sphinx teaches us the value of the "will to anything? then there is no graver risk than absolute knowledge-if little is dangerouswhat about omniscience? the almighty power has no accessories! science is the accursed doubt of the possible, yea, of what does exist! you cannot conceive an impossibility, nothing is impossible, you are the impossible! doubt is delaytime- but how it punishes! nothing is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future

tany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to today s world and their significance remains unexplained. the most well-known megalithic structures are stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many such ancient places, those sites have been examined and speculated upon for centuries, yet they still continue to conceal secrets and occasionally yield surprising information that forces new historical interpretations of past societies. there are other places that have become mysterious sites because of unusual occurrences. the claimed miraculous healing at lourdes, fra

d not be dismissed because of one incident of cheating. skeptics counter that all of cook s mediumistic materializations of katie king and marie were really dramatic impersonations for true believers in spiritualism and that crookes had become too infatuated with the young medium to be effectively objective. cook withdrew from public mediumship until 1899, when she accepted an invitation from the sphinx society in berlin to sit under test conditions and demonstrate her abilities. according to many observers, the remarkable phenomena that cook produced during those tests went a long way toward clearing her somewhat tarnished reputation. sir william crookes stoutly maintained that florence cook had produced genuine spirit phenomena under the strictest of controls imposed upon her. when he le

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future

tany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to today s world and their significance remains unexplained. the most well-known megalithic structures are stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many such ancient places, those sites have been examined and speculated upon for centuries, yet they still continue to conceal secrets and occasionally yield surprising information that forces new historical interpretations of past societies. there are other places that have become mysterious sites because of unusual occurrences. the claimed miraculous healing at lourdes, fra

to direct random energy at subatomic levels and that developments in quantum physics may lead to an explanation of processes such as telepathy still not understood within conventional science. serious-minded scientists have been researching esp since the mid-nineteenth century. it was max dessoir (1867 1947) who first coined the term parapsychology in an article he wrote for the german periodical sphinx in 1889. although he would later become a distinguished professor of philosophy, dessoir was a student when he defined parapsychologie (in german) as something that went beyond the ordinary, as phenomena that was outside of the usual processes of the inner life. the study of this unknown area between ordinary and pathological states, this paraphysical phenomena, he suggested, should be call

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ds in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future

any, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to today fs world and their significance remains unexplained. the most well-known megalithic structures are stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many such ancient places, those sites have been examined and speculated upon for centuries, yet they still continue to conceal secrets and occasionally yield surprising information that forces new historical interpretations of past societies. there are other places that have become mysterious sites because of unusual occurrences. the claimed miraculous healing at lourdes, fra

d the tendons in their legs severed so they could not walk. the secret society that t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 27 nasa meddler richard hoagland insists that not only have the astronauts been to mars, but they have been covering up the discovery of ruins and artifacts. especially intrigued by the so-called mars face, a sphinx-like object that appeared on numerous nasa photographs during the viking i orbit in 1976, hoagland has demanded the agency to divulge the discovery. in april 1998, nasa fs mars global surveyor spacecraft traveled near mars and sent back photos debunking theories that ancient civilizations constructed the face. the new pictures showed only an pile of rocks, completely devoid of the profile o

jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, most precious to them. the alchemists, who were concerned with the spiritual perfection of humans as well as the transmutation of base metals into gold, recorded their formulas and esoteric truths in allegorical form. the hermetics believed that the nature of th

of israel, resorted to necromancy, or divination through the spirits of the dead. saul entreated the fabled witch of endor to call up the spirit of the great prophet samuel, only to hear his own death foretold. according to tradition, solomon (10th century b.c.e, wisest of all the hebrew monarchs, foretold the future by consulting demons, which he summoned with his magic lamp and great seal. the sphinx, the guardian of egyptian magic, served as an oracle for diviners of that land. according to plutarch, such thinkers as solon, thales, pythagoras (c. 580.c. 500 b.c.e, and lycurgus traveled to egypt to converse with priests who heard the voice of the sphinx. ancient magi solemnly testified that the statues of egypt spoke, and when these oracles of hewn stone uttered their pronouncements, sc

many books by a number of authors. equally intriguing are the glife readings h that the seer gave regarding the past incarnations of individuals. others speak of the series of trances in which cayce gave a detailed recreation of everyday life in ancient atlantis, and spoke of the great crystal that powered their society. according to his clairvoyant insights, cayce perceived a secret room in the sphinx, a veritable hall of records that would reveal many remarkable facts about the evolution of humankind on earth. he also put forward a number of prophecies about the future. in the period 1958 to 1998, cayce foresaw a number of dramatic geographic changes. he predicted a shifting of the poles, which would be caused by the eruption of volcanoes in the torrid zones. open waters would appear no

s the theories of lost civilizations, and evaluates places that harbor ancient mysteries.both legendary and real. 213 chapter exploration angkor wat mt. ararat atlantis avalon the bermuda triangle chartres cursuses and leys el dorado easter island glastonbury hollow earth jerusalem karnak lemuria and mu lourdes machu picchu mayan temples mecca the nazca lines the great pyramid (of kfhufu, at giza sphinx stonehenge taos pueblo tiahuanaco introduction throughout their history of cultural and religious development, humans have always discovered or created places that are special to them.sites where they might gather to participate in social rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublime, something larger

ths of zimbabwe, and the monuments of easter island. all of these places were ostensibly significant to an ancient society or religion, but many were long abandoned by the time they became known to the larger world, and the meaning of the megaliths remains unexplained. the most popularly known megalithic structures are probably stonehenge in great britain and the complex of pyramids and the great sphinx in egypt. like many ancient megalithic structures, those sites have been examined, written about, mythologized, and speculated upon for centuries, yet they still continue to conceal old secrets and occasionally yield surprising information that forces new historical interpretations of past societies. rising up on a plateau called giza, 10 miles west of present-day cairo, egypt, the great py

ic structures, those sites have been examined, written about, mythologized, and speculated upon for centuries, yet they still continue to conceal old secrets and occasionally yield surprising information that forces new historical interpretations of past societies. rising up on a plateau called giza, 10 miles west of present-day cairo, egypt, the great pyramid, its two companion pyramids, and the sphinx are probably the world fs oldest and best-known enigmas. among the mysteries of the pyramids are the questions of where the immense amount of rock forming them (11 million cubic yards of stone for the great pyramid alone) was quarried, and how it was moved and then erected into an astonishingly precise structure. academic debates are ongoing concerning what surveying methods and equipment w

en made that certain members of the civilization escaped destruction during its catastrophic final days and managed to impart their knowledge to other peoples of the world, helping civilize primitive societies, passing on the secret of written language, and supervising construction of some of the world fs most mysterious structures of the ancient world. the pyramids of egypt and the americas, the sphinx in egypt, and the megaliths of western europe are among the structures attributed to the genius of atlanteans. according to most accounts, atlantis was suddenly destroyed by a cataclysm of earthquakes and floods and swallowed up by the sea. no definitive remnants have ever been found, and the exact location of the glost continent h remains debatable. the idea of atlantis was first expressed

ives. he theorized that an explosion in 50,000 b.c.e. blew atlantis up into five islands; another occurred in 28,000 b.c.e; and the third, the one described by plato, occurred around 10,000 b.c.e. cayce claimed that he had been an atlantean priest from around 10,500 b.c.e. who had foreseen the coming destruction and sent some of his followers to egypt. those followers directed the building of the sphinx and the pyramids. in 1940 cayce predicted that remnants of atlantis would rise again near the bahamas in the late 1960s. in 1967, two pilots photographed a rectangular structure in the ocean off the coast of andros, the largest island of the bahamas. another configuration of stone, in the shape of a gj, h was found by divers off the island of bimini. the j-shaped formation was believed to b

. he allegedly uncovered a story about two brothers who vied for a queen named moo (which he connected with mu. one of the brothers was killed, and the other took power just before a catastrophe struck mu. queen moo fled before the catastrophe. speculations quickly added that she had reached egypt, became revered as the goddess isis, founded egyptian civilization, and directed the building of the sphinx. in the mid-nineteenth century, charles darwin fs (1809.1882) theory of evolution, origin of the species, was published. although the theory became widely accepted among scientists, it was also extremely controversial. one point of contention concerned an animal and layers of sediment found in south africa, the island of madagascar, and india.all of which are in the same region but separate

fifth century b.c.e, his inquiry was impeded because the door leading into the pyramid was concealed. that door has since been found, but the results of passing through it and exploring the pyramid have opened up as many mysteries as those that have been explained. rising up on a plateau called giza, 10 miles west of present-day cairo, egypt, the great pyramid, its two companion pyramids, and the sphinx are probably the world fs oldest and best-known enigmas. among the questions swirling about the pyramids include the location of the sites from which the immense amount of rock forming them (11 million cubic yards of stone for the great pyramid alone) was quarried, and how it was moved and then erected into an astonishingly precise structure. what kind of surveying methods and equipment did

THE KEY TO THE MYSTERIES

n end, and one must not despair of seeing the god of our barbarous fathers become the devil of our more enlightened children. one makes devils with cast-off gods<<christianity has fallen, and so christ has already become the 'devil' to such thinkers as nietzsche and crowley- o.m> and satan is only so incoherent and so formless because he is made up of all the rags of ancient theogonies. he is the sphinx without a secret, the riddle without an answer, the mystery without truth, the absolute without reality and without light. man is the son of god because god, manifested, realized, and incarnated upon earth, called himself the son of man. it is after having made god in the image of his intelligence and of his love, that humanity has understood the sublime word who said "let there be light" m

erpents issue from the base, cross once and arch toward the post just below the wheel. the wheel is double, having an outer and an inner ring with eight spokes running through both rims. the spokes have a circular expansion with central hole inside and a bit short of the inner rim. these spokes appear to be riveted to the inner rim. at the top of the wheel is the nemesis seated on a platform as a sphinx with a sword: head cloth, stern male face and woman's breasts, winged. the sword is hilt to wheel and up to left "archee" is written over the wing to the left. risking on the right of the wheel is a hermanubus or variation of serapis: dog's head, human body, carries a caduceus half hidden behind head and wheel, legs before wheel "azoth" is written above the head of this figure. a demon remi

the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship of the golden calf. th

which comes to us from the magi! magic, the first of sciences! magic, the holiest science, because it establishes in the sublimest manner the great religious truths! magic, the most calumniated of all, because the vulgar obstinately confound magic with the superstitious sorcery whose abominable practices we have denounced! it is only by magic that one can reply to the enigmatical questions of the sphinx of thebes, and find the solution of those problems of religious history which are sealed in the sometimes scandalous obscurities which are to be found in the stories of the bible. 198 the sacred historians themselves recognize the existence and the power of the magic which boldly rivalled that of moses. the bible tells us that jannes and jambres, pharaoh's magicians, at first performed "the

all successes in this world. to undertake, one must know; to accomplish, one must will; to will really, one must dare; and in order to gather in peace the fruits of one's audacity, one must keep silent. to know, to dare, to will, to keep silent, are, as we have said elsewhere, the four qabalistic words which correspond to the four letters of the tetragram and to the four hieroglyphic forms of the sphinx. to know, is the human head; to dare, the claws of the lion; to will, the mighty flanks of the bull; to keep silent, the mystical wings of the eagle. he only maintains his position above other men who does not prostitute the secrets of his intelligence to their commentary and their laughter. all men who are really strong are magnetizers, and the universal agent obeys their will. it is thus

THE MAGICIAN S KABBALAH

sided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of chaos breaking through into the world, which denotes netzach function in maintaining a regularity to the expansions of chesed. harmachis is horus of the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth. the horizon is that of the veil of paroketh. the sephirah embodies the energies of transmutation through sacrifice, hope and rebirth. this sequence is explored in the appropriate ritual of the sapphire temple given later. chapter eleven; hod, the crystal watercourse in the psyche, hod is the intellect as balanced against the sephir

THE MIDDLE PILLAR

r. long before obtaining his final release, then may he move fornard on the upward path with joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our feet, i derive great pleasure from writing an introduction to a new edition of the middle pillar. it is that pillar which stands dependable and relatively changeless as the sphinx, between the extremes of mercy and severity, the two outer pillars of the qabalah's tree of life.6 equally important, it also provides basic principles of magic whch can speed the student on his way to blessed release from the necessity of the accursed wheel. once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has complete

THE MOTHMAN PROPHECIES

was in mental communication with zandark, who identified himself as "a member of the united cosmic council; a commander in chief in charge of directing technical transmissions via mental telepathy or the combination of mediumistic telepathy under the direction of the confederation of cosmic space beings" zandark delivered the usual "we come to bring peace" message, claimed credit for building the sphinx, the pyramids "and other structural phenomenas" and complained that contactees were not being taken seriously enough, but were being "branded fools, fanatics, and personal publicity seekers" we were advised to shape up. bach of zandark's communications began with the salutation "adonai vassu" when the sitters at the atlanta seances asked for a translation they were told it meant "peace be w

THE NECRONOMICON SIMON VERSION

(may) and nattig that of scorpio (november. i do not believe that this is a fantastic assumption, the sumerian origin of the feast of lammas. indeed, it seems just as valid as the ideas of idries shah concerning craft etymology as presented in his book, the sufis. it is also not far-fetched to assume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of

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

eeping when freely held, without bond or writ. this freedom we find in the very first sonnet: against the fiat of that god discrowned, unseated by man fs justice, and replaced by law most bountiful and maiden-faced and mother-minded: passing the low bound of man fs poor law we leapt at last and found passion; and passing the dim halls disgraced found higher love and larger and more chaste, a calm sphinx waiting in secluded ground *alice, an adultery, vol. ii, p. 64. the first day of meeting he gazes on her, and wonders whether fate had found at last a woman fs love for him; hopelessly he turns away and sinks the dream of his soul in despair and gkindled a corpse-light and proclaimed ethe day! f h thither i fled, busied myself with these; when. lo! i saw her shadow following! in every cosmi

00. so we see before us a curious form, at times cold as the marble statue of pygmalion, and then, when the kiss of venus had incarnadined those chill lips, all life and passion, transforming those ivory breasts into sharp points of liquid fire, and those still thighs into all the subtlety of twin snakes. yet that mouth, breathing the purple fire of love, or cold as the dusty lips of the age-worn sphinx, is one. rosa inferni, rosa coeli, for that which is below is as that which is above. the latter has still to be published, but the petals of its bursting bud have already in many a fair verse made bright the pages of this essay. etwixt these twain we find rosa mundi, gthe keystone of the royal arch of sex h:*1 single in love and aim, double in form and name,*2 *1. rosa mundi, vol. iii, p

unto the woman, ye shall not surely die: for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil .gen. iii, 4, 5. it was only by casting off god, and breaking away from the essentially bestial quality of unreason, that man paradoxically assumed godhood. eliphas levi in one of his unpublished letters wrote, gthe riddle of the sphinx has two answers which are true only in a third. ethe first is god, the second is man, and the third man-god. f f f this is but the overman of the egoistical philosophy of nietzsche. hermes struck a higher chord when he said: gto create god, is to accomplish our own creation, to make ourselves independent, impassible, and immortal. h blake demonstrated the at-oneness of good and evil very cl

in the mystical poem haceldama. h the strife in the former from the kingdom to the crown, in the latter seems to be that of vice towards virtue, and though quite one of crowley fs earlier poems, it is, however, one of his most interesting and attractive, and this is how i interpret it. a soul standing in the lupanar of life, aspiring to grasp the mystic riddle from the chilly lips of the eternal sphinx, salutes us, as we open this frail little volume. our bodies are not burst asunder as was that of judas, but our souls are reft and rent, and in the end know not god from satan, or which of these twain have won. gall the dream is wrought a spider-tapestry h yet the soul stands on the blood-red field of aceldama: ii. cwhose red banners beat their radiant fire into my shrivelled head, to with

seeking the sublime, he finds it. the kingdom of dis, the terrors of death are vanquished, gand, like this insubstantial pageant faded, leave not a rack behind. h yet how difficult is all this without the guidance of a master hand, the hand which supports but does not hold, directing but never compelling. then the isis of aceldama is unveiled, and the secret is caught from the ageworn lips of the sphinx. on the crimson field of the exoteric the body of exclusive esoterism lies dead, the soul has sloughed the skin of caste, has riven the fetters of law, has smitten the last head from the hydra of religion; and rises as an eagle-winged serpent, sublime, neither good nor evil, pristine, adamic, immaculate: xxiv. an ecstasy to which no life responds, is the enormous secret i have learned: when

compass of a more certain direction; nevertheless, soon losing his way in the arid wilderness of doubt, he also left the great riddle unanswered, to leap voiceless midst the desert wind, and to dance songless emongst his bleached and rattling bones. further on we shall see how crowley, setting out with both chart and compass, like a second oedipus wrested the secret from the age-worn lips of the sphinx; for as he himself says: eternal mockery is the real; eternal falsehood, the ideal *gargoyles, vol. iii, p. 93. however, hume arrives at a negative result of extraordinary worth. he took newton fs second law of motion* i.e, of cause and effect, and wrote against it a colossal gwhy? h *every change of motion is proportional to the force impressed, and is made in the direction of that force

nt, that they cannot even find expression in the most divine of symbols. such adepts who arrive at so exalted a plane, keep silence, as crowley says: gthe first and last ordeals and rewards of the adept are comprised in the maxim ekeep silence f! h *eleusis, vol. iii, p. 221. gto know, to dare, to will, to keep silent, are the four words of the magus, inscribed upon the four symbolic forms of the sphinx. gto command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. gin order to dare we must know; in order to will we must dare; we must will to possess empire, and to reign we must be silent. h .e. levi, the ritual of transcendent magic, pp. 30, 190. call hhomo sapiens h him who thinks; talkers and doers. missing links *gargoyles, vol. iii

THE TAROT OF C C ZAIN

ory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanum viii may be read as justice or equilibrium. arcanum v

from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform or three steps to represent her action in all three worlds. at her side is a lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the repentance which may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show

l his endeavors. the wheel- arcanum x. in divination, arcanum x may be read as change of fortune. arcanum x is figured by a wheel of eight spokes suspended by its axis upon a dual column. at the right hernanubis, genius of good, strives to mount to the summit of the circumference. at the left, typhon, genius of evil, is precipitated. on a circular platform in equilibrium on the wheel, is poised a sphinx, holding in its claws a javelin. at the foot of the dual column two serpents raise their heads. this is the wheel of destiny. the circular platform upon which the sphinx stands represents the zodiac; and the sphinx, as a composite of the four constellations marking the zodiacal quadrants- eagle, lion, man and bull--signifies the passage of time. it holds a javelin in its claws to indicate t

in all progress. the eagle signifies that sex, as signified by the sign scorpio, has been turned into channels which lead to spirituality. and the head of the man indicates that both intuition and intelligence are necessary guides in unfolding the highest spiritual possibilities. these four emblems ranged around the zodiac typify the processes of evolution. they are the four forms of the egyptian sphinx, and also symbolize the passage of the sun through the four zodiacal quadrants. as applied to adeptship they point out that the neophyte must have energy and courage to sustain his efforts, must have knowledge to direct his energies properly, must labor ceaselessly for the realization of his aspirations, and must gradually tune his emotions to a higher, more spiritual vibratory level. those

THE BOOK OF GATES

s affixed a uraeus, upon his body, and who, aided by a bearded male figure, are engaged in raising up from the ground, by means of a rope, a pole or staff, which is surmounted by a bearded human head wearing a crown of the north; the gods p. 247 are called "gods of the north" and the bearded male figure is "he who is over the hind part" 3. between the two groups described above is the hawk-headed sphinx which typifies "horus in the boat" above its hindquarters spring the head and shoulders of a bearded human figure called ana, and on the head of the hawk and that of and is a crown of the south. standing on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the south. the hawk

rters spring the head and shoulders of a bearded human figure called ana, and on the head of the hawk and that of and is a crown of the south. standing on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the south. the hawk head of this figure faces the back of the hawk head of the sphinx, and the animal's head, which is characteristic of set, faces the back of the human head of and. it is thus quite clear that click to view heru-am-uaa with set-horus on his back. p. 248 [paragraph continues] horus was regarded as a form of the sun-god of the south, and set as a form of the sun-god of the north. 4. the serpent shemti, which has four heads and necks at each end of its body, a

THE SECRET RITUALS OF THE OTO

e camp; on your return, i shall communicate to you the secrets of our order in this degree. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (10 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o (done) fourth point (the consecration and instruction) s (on c. s return) o lord of all magick, i hereby invoke upon this candidate, the powers of the sphinx. may he acquire knowledge, will, courage, and silence, to the glory of thine ineffable name. aum (the following passage is to be inserted as soon as a proper boulometer is ready. the boulometer consists of an attachment to the thumb, with a screw and a graduated wheel. c. has to turn the screw as far as he can, and his ability to do so is marked on the scale and recorded) when he desists, s

int: the ordeal. fourth point: instruction. first point the place is open in the second degree. s: fellow-soldiers, brother, is to be devoted this night to our mystery; he must first give proofs of his worthiness. i will therefore put the necessary questions (c. brought by e) s: how were you prepared to be consecrated a magician? c (having been taught previously) i obtained the four powers of the sphinx. s: which are? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (3 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. c: knowledge, will, courage and silence. s: in the latin language, these are? c: scire, velle, audere, tacere. s: their initials are identical with those of what sentence? c: sub umbra alarum tetragrammaton, or tahuti, t

port to initiate/ any person/ into any association/ of any kind/ or administer any ceremony/ identical with/ or resembling in any way/ the ceremonies of our order/ i promise always to look with respect and reverence/ upon the members of higher grades/ and to aspire steadfastly/ and with modesty/ to be received into their number/ i further solemnly pledge myself/ so to apply the four powers of the sphinx/ as to obtain full control/ over my subtle body/ so that i may travel freely therein/ upon all spheres as i will/ whether my present physical body/ be alive or no/ i further solemnly pledge myself/ to maintain the seven bonds of brotherhood; in act as well as in word/ my hand shall grip in sure relation as of true brother with true brother; my foot shall be the firm foundation of our straig

TYSON DONALD NEW MILLENNIUM MAGIC

iac 0 chokrnah daath binah yah ratziel auphanirn tint line dragon yellow swastika gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange square elephant red pentagram manticore$ c white hexagram sphinx green heptagram unicorn tiphareth raphael malachim netzach haniel elohirn hod michael gabriel sandalphon beni elohim kerubirn blue octagram peacock yesod purple nonagram kraken malkuth black decagram aurochs (four, the sephiroth correspond to the total number (ten, and the numerical value of ihvh (twenty-six) corresponds to the other total of the dimensions. kab- balists believe that ihvh c

TYSON DONALD SOUL FLIGHT

lemen sit their armored and decorated horses, while their squires hurry about preparing their weapons. the leaders of the town sit to watch the display in a grandstand of wood erected for the purpose. the ruling intelligences of this trump are the sphinxes harnessed to the ceremonial chariot. when you ask a question of them, the answer, if it is favorable, is delivered from the mouth of the white sphinx. but if it predicts ill fortune, the black sphinx will utter it. viii strength hebrew letter: teth (snake) correspondence: leo path: nineteenth a graceful woman in a long white gown, with a garland of roses in her hair, gently closes the gaping jaws of a male lion with her bare hands. the tongue of the lion lolls out the side of his mouth to lick her on the hand. on the waite design, the ga

e wheel offortune hebrew letter: kaph (fist) correspondence: jupiter path: twenty-first the waite version of this trump is abstract and does a poor job of presenting its astral landscape. it is an old-fashioned wooden fairground wheel similar to a ferris wheel, but turned by a crank at its axis. various fantastic animal figures decorate the wheel. on a platform at the top is carved the image of a sphinx. a creature resembling a jackal is carved into the rim of the turning wheel and seems to rise as the wheel is cranked around by its sweating operator, and a creature like an undulating serpent is carved into the rim on the opposite side and appears to descend with the wheel's rotation. children wearing the carnival masks of fantastic animals laugh with glee as they cling to the rungs on the

ved into the rim of the turning wheel and seems to rise as the wheel is cranked around by its sweating operator, and a creature like an undulating serpent is carved into the rim on the opposite side and appears to descend with the wheel's rotation. children wearing the carnival masks of fantastic animals laugh with glee as they cling to the rungs on the edge of the wheel and try to ride it to the sphinx, who keeps as a prize a brass ring on the end of its sword. a country carnival is in progress all around the wheel. men are engaged in contests involving balance as they try to knock each other off a narrow rail. a primitive turntable is pushed by young men as several young women cling to it and shriek with glee. confections are sold from carts with large awnings over them. barkers at the d

h century and the rise of modern spiritualism, it was common for astral travelers to interact with all manner of strange and exotic spiritual beings. one of the most common types was the fairies. interactions with angels were also frequent. ritual magicians and witches sometimes projected into infernal realms and held commerce with spirits they believed to be demonic. mythic creatures such as the sphinx, harpie, satyr, centaur, and water nymph were also encountered on a regular basis, since greek mythology was a part of any classical education. expectation allowed astral travelers to reach the realms in which these creatures dwell and to interact with them. the general belief in the nineteenth century that these esoteric creatures do not exist was in large measure responsible for inhibitin

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

s of initiation is phallic. the insertion of the vertical phallus into the formal ecteris forms a cross. this is the cross of the initiation that we must place upon our shoulders. the four sacred animals of alchemy are: the lion that hides the enigma of fire; the man that represent the mercury of secret philosophy; the eagle that corresponds to the air; the bull that symbolizes the earth. egypt s sphinx (as well as ezekiel s sphinx) has the sacred symbolism of the four creatures of alchemy. the water contained in the lakes, rivers and oceans when heated by the fire of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in the sexual laboratory of the alchemist. our motto is th

n se hallan resumidas todas las medidas zodiacales. 44 the entire sexual genesis of the zodiac is hidden in the seal of solomon. the inner relation that exists between the zodiac and the invincible central sun is found in the seal of solomon. the twelve rays of the brilliant star crystallize by means of alchemy in the twelve zodiacal constellations. when the student enters into the temple of the sphinx he studies the great book of nature, where all of the cosmic laws are written. indeed, very few are the ones who can open the book and study it. the ordeal of the sanctuary is very terrible. very few are the human beings who have succeeded in passing such an ordeal. a precious jewel (with the seal of solomon) a ring filled with ineffable light is granted to the one who victoriously passes t

arcanum 10 in this lecture we are going to study the arcanum 10 of the tarot. it is necessary to analyze the cosmogonic wheel of ezekiel. in this wheel, we find the battle of antitheses. hermanubis rises through the right and typhon descends through the left of the fatal wheel. this is the wheel of the centuries, the wheel of reincarnations and of karma. upon the wheel appears the mystery of the sphinx grasping the flaming sword between its lion s paws. this is the wheel of antithesis. the serpent of brass that healed the israelites in the wilderness and the terrible tempting serpent of eden are mutually combating each other. the entire secret of the tree of knowledge is enclosed within this wheel; the four rivers of paradise flow from this unique fountain, one of them runs through the th

is unique fountain, one of them runs through the thick jungle of the sun watering the philosophical earth of gold and light and the other circulates tenebrously and turbulently into the kingdom of the abyss. light and darkness, white magic and black magic are mutually combating each other. eros and anteros, cain and abel live within us in an intense battle, until by discovering the mystery of the sphinx, we grasp the flaming sword, and then we liberate ourselves from the wheel of the centuries. lunar conscience the lunar conscience sleeps profoundly, it is the product of our unfaithful memory. the human being only has consciousness of that which he remembers; no one can have consciousness of things he can not remember. the sinful adam is memory. he is the same reincarnating ego, he is the

tain that the mystery of baphomet is sexual alchemy. we transform the lead of our personality into the gold of the spirit based on rigorous comprehension and sexual transmutation. this is how the i is annihilated. the rose elaborates its perfume with the mud of the earth; the perfume of the rose is transmuted mud. the door of eden sex is the door of eden. the guardian of this door is the assyrian sphinx, the egyptian sphinx, the bull (golden calf) of moses with the sword between its paws. this is the psychological i reflected in the baphomet that with his sword drives out from the threshold all of those who are not prepared. the enemy is within us; we need to work with the demon in order to dissolve it. we need to steal the fire from the devil. quinta: el quinto grado de integraci n repres

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

it, passing into the darkness of the womb of the divine mother; that being born of the virgin, they may be crucified upon the cross of manifestation, and thence commit themselves again unto the father "man indeed standeth between spirit and matter, betwixt angel and animal, at the summit of his ascent. we behold as in a glass darkly, that perfected being whom our father strove to represent in the sphinx, compound of the four elements in balanced disposition "the intelligence of man; the soaring spirit of the eagle, the fiery heart of the lion, and the firm stability of the bull. born of the spirit, he must descend into malkuth, even till he is clothed with the coat of skin; the body which is prepared for him, by the humble brothers of the flesh. and thence shall he arise again, bearing him

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