Michael Wynn's Occult Reference Library
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order greeting) hiereus "frater/soror, i will now proceed to instruct you in the secret grip and handshake, the signs, the grand word and the password of this grade. first, advance your left foot six inches: this is called the step of the grade. there are two signs: the first of the saluting signs is given thus: lean forward and stretch both arms out (shows it. it alludes to your condition in the state of darkness unilluminated by the lamp of hidden knowledge and groping your way blindly in search of truth. the sign of silence is given by placing the left index finger on your lips. notice it is with the tip of the finger. it alludes to the strict silence that you have sworn to maintain concerning everything that is connected with this order. the first sign is always followed by the other

s defined in mathematics--having position, but no magnitude -and let him note the idea to which this gives rise. concentrating his faculties on this, as a focus, let him endeavor to realize the immanence of the divine throughout nature, in all her aspects. begin by finding a position, balanced, but sufficiently comfortable. breath rhythmically until the body is still and the mind quiet. keep this state for a few minutes at first- and for longer as you get more used to preventing the mind from wandering. think now of the subject for meditation in a general way- then choose one thought or image and follow that to its conclusion. the pillars lecture highlights the two pillars in the neophyte ritual are called the pillars of hermes, seth and solomon. in the ninth chapter of the ritual of the d

ain religious sects that emerged during the early formative years christianity, and which believed in hidden spiritual knowledge. the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. i

e, and that there is much of knowledge and truth and wisdom within. many times, this truth and wisdom comes out in our nightly dream work and pathworking. this you could say is the primary reason for pathworking. it is to elevate our consciousness and become one with our higher genius. on the other hand, magical and ritual work is really an exterior activity. when mastered, it becomes an interior state of mind; it should be charted and understood. the neophyte should start off on the right path by beginning with the proper method. this is to say, use two books or diaries of your choice being hardbound or notebook. nightly dreams may be recorded in part of one book, and the other part may be used to record the experiences of pathworking, whether it be on the tree of life or other symbols th

and usually needs plenty of practice and relaxation. just like the four fold breath, it should be practiced daily and incorporated into the daily rituals. omitting the vibration may cause one to be unable to achieve the desired results, and thereby resulting only in failure.this meditation is a simple ritual, yet a very important one. what this ritual helps you to do is get into a very spiritual state of mind and to relax the body so that during any ritual work, one is not worried about their aching body from a long day. this way, one keeps a clear and focused mind set on the ritual to be performed. if you are having trouble sleeping, this ritual can be performed to help relax all parts of your body so you can have a nice, deep sleep. this ritual also helps bridge the gap between the subc

0 0 INITIATION CEREMONY

ission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, o

r the present time for this grade. firstly, advance your left foot about six inches: this is called the step of the grade. the sign is two-fold; the saluting sign and sign of silence. the first should always be answered by the second. the saluting sign is given by thrusting both arms horizontally forward, palms downwards, as if groping your way and bow your head. it alludes to your condition in a state of darkness unillumined by the lamp of occult knowledge and groping your way blindly in the search for truth. the sign of silence is given by placing the left first finger on the mouth. it alludes to the strict silence inculcated on you by your obligation regarding all proceedings of the order. the grip or token is given in the following manner advance your left foot about six inches touchin

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

t u. in; parz. 378, 25. wh. 280, 5. neic si im unde gote; iw. 6013. also in o.fr, jel te pardoins de diit et de mi]\iones untersuch. 245. sometimes the evil one is named by the side of the deity: got noch den tiuvcl loben; iw. 1273. in beschirmet der tii'vcl noch got; iw. 4635, i.e. no one protects him. poems of the middle ages attribute human passions to god; especially is he often pictured in a state of complacency and joy (see suppl, and again in the contrary state of wrath and vengeance. the former is favourable to the creation of eminent and happily endowed men: got was an einer suczen zujit, do'r parzivalen 1^ worhte (in amiable trim form, training when he made percival; parz. 148, 26. got der was vil scnftcs muotes. do er geschuof so reine ein wip; ms. 1, 17^ got der was iii froiden

n france they baked cochelins lor new year's day, mem. de i'ac. celt. 4, 429. 64 worship. beside prayers and sacrifices, one essential feature of the heatlien cultus remains to be brought out: the solemn carryinfj about of divine images. the divinity was not to remain rooted to one spot, but at various times to bestow its presence on the entire compass of the land (see ch. xiv. so nerthus rode in state (invehebatur populis),and berecynthia (ch. xiii, so fro travelled out in spring, so the sacred ship, the sacred plough was carried round (ch. xiii isis. the figure of the unknown gothic god rode in its waggon (ch. vi. fetcliing-in the summer or may, carrying-out winter and death, are founded on a similai view. holda, berhta and the like beings all make their circuit at stated seasons, to the

ended, they might be roman ones which had been left standing; in which case there is room for a twofold hj'^pothesis: that the dominant german nation had allowed certain communities in their midst to keep up the eoman-gallic cultus, or that they themselves had taken possession of eoman buildings for the exercise of their own religion (see suj^pl. no thorough investigation has yet been made of the state of religion among the gauls immediately before and after the irruption of the germans; side by side with the converts there were still, no doubt, some heathen gauls; it is difficult therefore to pronounce for either hypothesis, cases of both kinds may have co-existed. so much for the doubtful authorities; but it is not all of them that leave us in any doubt. if the tanfana temple could be bu

ed not be called in: a remarkable limitation of the priestly power, and a sign how far the rights of the freeman extended in strictly private life; on the same principle, i suppose, that in very early times covenant transactions could be settled between the parties, without the intervention of the judge (ra. 201. again, when the chvination was by the neighing of the white steeds maintained by the state, priests accompanied the sacred car, and accredited the transaction. the^^ncs^ alone may touch the car of nerthus, by him her approaching presence is perceived, he attends her full of reverence, and lead? teiests. 91 lier back at last to her sanctuary, cap. 40. segimund, the son of seo-estes whom tae. ann. 1, 57 calls sacerdos, had been not a german but a eoman priest (apud aram ubiorum, and

their judicial character the jdriests seem to have exercised a good deal of control over the people, whereas little is said of their political influence at the courts of kings; on this point it is enough to read the nialssaga. in iceland, even under christianity, the judges retained the name and several of the functions of heathen godar, gragas 1, 109-113. 130. 165. convents, and at the same time state-farmers, especially occupiers of old sanctuaries (see p. 85, note) apparently continue in the mid. ages to have peculiar privileges, on which i shall enlarge in treating of weisthiimer. they have the keeping of the county cauldron, or weights and measures, and above all, the hrood-animals, to which gteat favour is shown everywhere (see suppl. the gosi is also called a hlotmad'r (sacrificulus

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene and diet, bad weather, human neglect or simply blind fate. of course, this occurred to some extent before the burning times. the difference was that now the church and state were legalising and even encouraging this persecution. even faeries became associated with witchcraft. the bean-tighe, a faerie housekeeper, popular in the mythology of ireland and scotland, was said to reside with the village wise woman and assist her with chores; in the worst of the wave of hysteria over witchcraft, if an old women had an immaculate house, it was claimed she had faerie hel

s to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to prepare your mental state. it is universally agreed that we have two hemispheres of the brain -the left, logical, and the right, intuitive, side- and that generally in the everyday world the left brain predominates. this may be no bad thing; after all, buying golden sunflowers and oils pressed from fragrant herbs may lift the spirits, but they will do little for us if we are so disorganised that we fail to remember t

air are not conducive to relaxation. these demarcations within the mind have not always been so clear. julian jaynes, in his book the origin of the consciousness in the breakdown of the bicarmel mind, suggests that self-awareness in humans has existed for only about 3,000 years. in stating this, he was defining self-awareness as the awareness of our own separateness and our private thoughts. this state of mind, normal in adults, is very different from the more primitive state of mind of small children, who keep up a running commentary on their actions. but young children are also incredibly skilled at mind-hopping and reading the thoughts of others. this is precisely because they do not have the adult's strong sense of the individual and private self. in so-called primitive societies, the

ut using the bicarmel mind, placing the brain's right hemisphere in the driving seat, taking concentration, focus and determination from the more logical side as fuel and a map, and reconnecting our unified self with the undifferentiated universe. you can carry out magick absolutely anywhere as long as you are in a positive frame of mind. but many practitioners believe that by entering an altered state of consciousness, you remove all the conscious blocks and allow the intuitive brain free access to the unconscious mind and with it the repository of human and cosmic wisdom. this brings about a state of mind in which energies can flow between the dimensions. you are in your most relaxed state when your brain is generating alpha waves. they oscillate about ten times per second (the range is

to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner turmoil and outer demands that block the easy access to the deeper psychic states. at times when you feel unhappy, tense or anxious, you may need tranquillity; alternatively, there may be times when you need an infusion of power to meet a challenge, restore confidence or gain energy when all you feel like doing is sleeping. breathing in light and colours is a metho

ABRAMELIN1

ril, 1797, or just a century ago. this marquis de paulny was born in the year 1722, died in 1787, and was successively minister of war, and ambassador to switzerland, to poland, and to the venetian republic. his later years were devoted to the formation of this library, said to be one of the richest private collections known. it was acquired in 1785 by the comte d'artois, and today belongs to the state. it is situated on the right bank of the seine, in the rue de sully, near the river, and not far from the place de la bastille, and is known as the biblioth que de l'arsenal. in round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. among the latter is this book of the sacred magic of abra-melin, as delivered by abraham the

chances of error; and what abraham is undertaking to teach 5 see appendix c, examples of angelic invocation introduction xiv lamech, is how to arrive at practical magical results; rather than the secret wisdom of the qabalah. it is entirely beyond the scope of this introduction for me to give here any lengthy dissertation on the natures, good or evil, of spiritual beings. i will, therefore, only state briefly and concisely the principal differences between angels, elementals, and devils. we may then conclude that angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: that they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are respons

e magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters of ordinary life. next, that hebrew, chaldee, egyptian, greek, latin, etc, if properly pronounced are

e that, even apart from other causes, the whole object and effect of the circle working, is to create abnormal atmospheric conditions, by exciting a different status of force within the circle to that which exists without it; so that even without any malignant occult action of the spirits, the sudden and unprepared change of atmosphere will seriously affect the exorciser in the intensely strained state of nervous tension he will then be in. also the license to depart should not be omitted, because the evil forces will be only too glad to revenge themselves on the operator for having disturbed them, should he incautiously quit the circle without having previously sent them away, and if necessary even forced them to go by contrary conjurations. i do not share abraham s opinion as to the nece

sessed these secrets gave them to me out of friendship. i burned these recipes afterwards in the house of abramelin, they being absolutely things very far removed from the will of god, and contrary to the charity which we owe unto our neighbour. every learned and prudent man may fall if he be not defended and guided by the angel of the lord, who aided me, and prevented me from falling into such a state of wretchedness, and who led me undeserving from the mire of darkness unto the light of the truth. i have known and felt the effects of the goodness of the wise abraha melin,27 who of his own free will, and before i had asked him so to do, accepted me for his disciple. and before that i had declared my wish unto him he would accomplish and fulfil my desire; and all that i wished to obtain fr

ABRAMELIN2

even do this thoroughly, notwithstanding they may honestly wish the same; and this because of their divers employments and positions which will not permit them to act in accordance with their desires, so that they are compelled to carry on their worldly occupations. in order then that such may know what occupations and business they can follow out without prejudice to this operation, i will here state the same in few words. we may then exercise the profession of medicine, and all arts connected with the same; and we may perform all operations which tend unto charity and mercy towards our neighbour purely and simply. as for what concerneth the liberal arts ye may interest yourselves in astronomy, etc, but flee all arts and operations which have the least tincture of magic and sorcery, seei

ABRAMELIN3

r a c a r a c (6) m o r e h o r e h o s o r i of abramelin the mage 190 the twenty-fifth chapter. o walk upon, and operate under, water( b) to swim for c e hours without becoming wearied( c) to remain under water for c hours( d) to rest upon the water for c e hours. notes to chapter xxv (a) the symbols of this chapter are manifested only by the angel, or by the guardian angel (b) abraham does not state to what prince this operation is submitted (c) the familiar spirits cannot well execute the operations of this chapter (d) no especial instructions are given by abraham regarding this chapter (1) n a h a r i a m a a h a r i a m a a q q e q q (2) b u r n a h e u u l o r i p t e r o m i l a p h n r i t i l i a a i l i t i r n h p a l i m o r e t p i r o l u u e h a n r u b m a i a m a i a m (3

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

o save himself from going mad had obtained permission to make shoes. when he was released, he disliked it. he had to be approached with the utmost precaution; he fell into an agony of fear if his door was left unlocked; he cobbled away in a frenzy of anxiety lest the shoes should not be finished in time- the shoes that nobody wanted. charles dickens lived at a time and in a country such that this state of mind appeared abnormal and even deplorable, but today it is a characteristic of 95 per cent of the people of england. subjects that were freely discussed under queen victoria are now absolutely taboo; because everyone knows subconsciously that to touch them, however gently, is to risk precipitating the catastrophe of their dry-rot. there are not going to be many yogis in england, because

oos. fourth lecture. asana and pranayama. the technical practices of yoga* do what thou wilt shall be the whole of the law. 1. last week we were able to go away feeling that the back of the job had been broken. we had got rid of bad ways, bad wives, and bad weather. we are comfortably installed in the sunshine, with no one to bother us. we have nothing to do but our work. such being our fortunate state, we may usefully put in an hour considering our next step. let us recall, in the first place, what we decided to be the quintessence of our task. it was to annihilate dividuality 'make room for me' cries the persian poet whose name i have forgotten, the fellow fitzgerald translated, not omar khayyam 'make room for me on that divan which has no room for twain- a remarkable prophetic anticipat

ihilate dividuality 'make room for me' cries the persian poet whose name i have forgotten, the fellow fitzgerald translated, not omar khayyam 'make room for me on that divan which has no room for twain- a remarkable prophetic anticipation of the luxury flatlet. we are to unite the subject and object of consciousness in the ecstasy which soon turns, as we shall find later on, into the more sublime state of indifference, and then annihilate both the party of the first part aforesaid and the party of the second part aforesaid. this evidently results in further parties- one might almost say cocktail parties- constantly increasing until we reach infinity, and annihilate that, thereby recovering our original nothing. yet is that identical with the original nothing? yes- and no! no! no! a thousan

the dog helps us again by making similar contortions. as against this, it may be argued that your mind appears to be perfectly normal. there is, however, one particuliar point of consciousness, the sensation of almost total loss of weight. this, by the way, may sound a little alarming to the instructed alienist. there is a similar feeling which occurs in certain types of insanity. 27. the fourth state is levitation. the hindus claim that 'jumping about like a frog' implies a genuine loss of weight, and that the jumping is mainly lateral because you have not perfected the process. if you were absolutely balanced, they claim that you would rise quietly into the air. i do not know about this at all. i never saw it happen. on the other hand, i have often felt as if it were happening; and on t

ever, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father and mother unite, to produce a son, vau. this son is the exalted state of mind produced by the union of the subject and the object. this state of mind is called samadhi in the hindu terminology. it has many varieties, of constantly increasing sublimity; but it is the generic term which implies this union which is the subject of yoga. at this point we ought to remember poor little he' final, who represents the ecstasy- shall i say the orgasm- and the absorption

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

the greatest men of all suffer neither the limitations of the former class nor the illusions of the latter. yet we find them equally given to what is apparently indulgence. lombroso has foolishly sought to find the source of this in madness--as if insanity could scale the peaks of progress while reason recoiled from the bergschrund. the explanation is far otherwise. imagine to yourself the mental state of him who inherits or attains the full consciousness of the artist, that is to say, the divine consciousness. he finds himself unutterably lonely, and he must steel himself to endure it. all his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he ca

is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one should take a vow of knighthood to combat dragons--until the dragons appeared. so this poor woman, because she did not understand that respectability is a lie, that it is love that makes marriage sacred and not the sanction of church or state, because she took marriage as an asylum instead of as a crusade, has failed in life, and now seeks alcohol under the same fatal error. wine is the ripe gladness which accompanies valor and rewards toil; it is the plume on a man's lancehead, a fluttering gallantry--not good to lean upon. therefore her eyes are glassed with horror as she gazes uncomprehending upon her fate. that which she did

ALEISTER CROWLEY ACROSS THE GULF

26 gulf.txt then he did me reverence, abasing himself unto the ground even unto nineand- ninety times. and i spurned him and said "bring forth the dancing girl of sleep; for in the morning i will away to memphis" and she came forth, and i cursed her and cried "be thou the dancing girl of love" and it was so. and i went in unto her, and knew her; and in the morning i girded myself, and boarded the state barge of the high priest, and pillowed myself upon gold and purple, and disported myself with lutes and with lyres and with parrots, and with black salves,and with wine and with delicious fruits, until i came even unto the holy city of memphis. and there i called soldiers of pharaoh, and put cruelly to death all them that had accompanied me; and i burnt the barge, adrift upon the nile at sun

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the aryan race, having in fact many words identical to that of sanskrit (and, it is said, to chinese. for no one knows where the sumerians came from, and they vanished just as mysteriously as they appeared, after the assyrian invasions which decimated their culture, yet providing the assyrians with much of their mythology and religion; so much so that sumerian became the official language of the state church, much as latin is today of the roman catholic church. they had a list of their kings before the flood, which even they carefully chronicled, as did many another ancient civilisation around the world. it is believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world

d him "mad. accompanied in the ranks of the "insane" by such "madmen" as neitzsche, artaud, and reich, the mad arab makes a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were ostracised, stoned, and deemed mentally unfit for life. but, for them, justice will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. dedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum cthulhi gloriam acknowledg

y, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn

t, god of the sky, remember! zi dinger kia kanpa! spirit, god of the earth, remember! a word concerning the original manuscript the editor and the publishers anticipate that there will be a demand at first for privileged views of the original necronomicon, whether out of curiosity's sake, or by nervous experimenters who will be certain that we did not copy a sigil correctly, etc. let us hasten to state at this point that the original ms. is neither the property of the editor, nor the publishers. we were given the right to translate and publish this work, with as much additional and explanatory material as needed, but not the right to hold the ms. up to public inspection. we regret that this is the case, but we also feel that it might be advisable, in reference to the dangerous character of

haps one day a book will be written on the hazards of possessing such an original work in one's home or office, including the fearful hallucinations, physical incapacities, and emotional malaise that accompanied this work from the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startli

ALEISTER CROWLEY BOOK OF LIES

21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the wor

ay of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contradicted, the author being a master of the temple. he thereupon enters into his samadhi, and he piles contradiction upon contradiction, and thus a higher degree of rapture, with ever sentence, until his armoury is exhausted, and, with the word amen, he enters the supreme state. book of lies get any book for free on: www.abika.com 32 [33] 12 kappa-epsilon-phi-alpha-lambda-eta iota beta the dragon-flies io is the cry of the lower as oi of the higher. in figures they are 1001;(9) in letters they are joy.(10) for when all is equilibrated, when all is beheld from without all, there is joy, joy, joy that is but one facet of a diamond, every other facet whereof is more j

ok for free on: www.abika.com 76 [79] 35 kappa-epsilon-phi-alpha-lambda-eta lambda-epsilon venus of milo life is as ugly and necessary as the female body. death is as beautiful and necessary as the male body. the soul is beyond male and female as it is beyond life and death. even as the lingam and the yoni are but diverse developments of one organ, so also are life and death but two phases of one state. so also the absolute and the conditioned are but forms of that. what do i love? there is no from, no being, to which i do not give myself wholly up. take me, who will! book of lies get any book for free on: www.abika.com 77 [80] commentary( lambda-epsilon) this chapter must be read in connection with chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29. the last sentence of paragraph 4 also connects

ad in connection with "the soldier and the hunchback" of which it is in some sort an epitome. its meaning is sufficiently clear, but in paragraphs 6 and 7 it will be noticed that the identification of the soldier with the hunchback has reached such a pitch that the symbols are interchanged, enthusiasm being represented as the sinuous snake, scepticism as the goat of the sabbath. in other words, a state is reached in which destruction is as much joy as creation (compare chapter 46) beyond that is a still deeper state of mind, which is that. book of lies get any book for free on: www.abika.com 109 [113] 52 kappa-epsilon-phi-alpha-lambda-eta nu-beta the bull-baiting fourscore and eleven books wrote i; in each did i expound the great work fully, from the beginning even unto the end thereof. th

ALEISTER CROWLEY BOOK OF THE LAW

into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. i,41: the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. i,43: do that, and no other shall say nay. i,44: for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. i,45: the perfect and the perfect are one perfect and not two; nay, are none! i,46: nothing is a secret key of this law. sixty-one the jews call it; i call it eig

ALEISTER CROWLEY DUTY

dity, however enlightened may be the men who compose and constitute them, or the people whose destinies they direct. it is therefore incumbent on every man and woman to take the proper steps to cause the revisions of all existing statutes on the basis of the law of thelema. this law being a law of liberty, the aim of the legislation must be to secure the amplest freedom for each individual in the state, eschewing the presumptious assumption that any given positive ideal is worthy to be obtained. duty get any book for free on: www.abika.com 7 "the word of sin is restriction" the essence of crime is that it restricts the freedom of the individual outraged (thus, murder restricts his right to live; robbery, his right to enjoy the fruits of his labour; coining, his right to the guarantee of th

ate, eschewing the presumptious assumption that any given positive ideal is worthy to be obtained. duty get any book for free on: www.abika.com 7 "the word of sin is restriction" the essence of crime is that it restricts the freedom of the individual outraged (thus, murder restricts his right to live; robbery, his right to enjoy the fruits of his labour; coining, his right to the guarantee of the state that he shall barter in security; etc) it is then the common duty to prevent crime by segregating the criminal, and by the threat of reprisals; also, to teach the criminal that his acts, being analyzed, are contrary to his own true will (this may often be accomplished by taking from him the right which he has denied to others; as by outlawing the thief, so that he feels constant anxiety for

on duty to prevent crime by segregating the criminal, and by the threat of reprisals; also, to teach the criminal that his acts, being analyzed, are contrary to his own true will (this may often be accomplished by taking from him the right which he has denied to others; as by outlawing the thief, so that he feels constant anxiety for the safety of his own possessions, removed from the ward of the state) the rule is quite simple. he who violated any right declares magically that it does not exist; therefore it no longer does so, for him. crime being a direct spiritual violation of the law of thelema, it should not be tolerated in the community. those who possess the instinct should be segregated in a settlement to build up a state of their own, so to learn the necessity of themselves imposi

ALEISTER CROWLEY LIBER 777

spelt out in full in published writings until the book of thoth. the tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra

euvyuie# a of e king ?swwri# the pawns refer to t as the house of the elements only, not to t as e. line 32. cfbaquwou hnoue. i#tomwou and ahevi ]wumatv: amece: kabexnuf 6 col. xxi. the perfected egyptian exlaims, there is no part of me that is not of the gods. this column gives the attribution in detail. the non-cherubic zodiac signs are omitted, but follow their affinities. col. xxiii. formless state (f= 4 sublime state (s= 4 reflection (r= 10 kashina (k= 10 impurity (i= 10 analysis (a= 1 perception (p= 1 40 notes 36 cols. xxxviii.-xl. the vagueness and extent of these attributions is shown in this table from agrippa,7 who is too catholic to be quite trustworthy. things under the sun which are called solary among stones 1. the eye of the sun. 9. topazius. 2. carbuncle. 10. chrysopassus

is orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) b venus c phoebus d mercury e jupiter f ceres g vulcan h mars i diana j vesta k juno l neptune. crowley included most of these, omitting only jupiter and phoebus. col. xxxvi. the evangelists follow their traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker 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 be

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ation: i wish to prepare an ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of gold: and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii "theorems (1) every intentional act is a magical act<
ons of any man with the universe in essence; for as soon as man makes himself one with any idea the means of measurement cease to exist. but his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environment (illustration: when a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. he can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante and swinburn made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other people

ccupy many incarnations. it will be necessary, therefore, to revert to the simpler view of tetragrammaton, remembering only that the "he" final is the throne of the spirit, of the shin of pentagrammaton. the yod will represent a swift and violent creative energy; following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river. this state of mind will be followed by an expansion of the consciousness; it will penetrate all space, and this will finally undergo a crystallization resplendent with interior light. such modifications of the original will may be observed in the course of the invocations when they are properly performed. the peculiar dangers of each are obvious- that of the first is a flash in the pan- a misfire; that

mind of the man are only important (if at all) as the telescope of the astronomer to him. if the telescope were destroyed it would make no appreciable difference to the universe which that telescope reveals. it will now be understood that this formula of i a o is a formula of tiphareth. the magician who employs it is conscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god. it will appear to him as the supreme ritual, as the final step; but, as has already been 30 pointed out, it is but a preliminary. for the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose investigation will occupy chapter vi. the master therion, in the seventeenth year of the aeon, has reconstructed the word

he reality can have no reason for reproducing itself exclusively in that especial form. it can have no reason for remembering that so extravagant a ritual happened to be necessary to worship. therefore, however well a man might remember his incarnation as julius caesar, there is no necessity for his representing his power to set all upon the hazard of a die by imagining the rubicon. any spiritual state can be symbolized by an infinite variety of actions in an infinite variety of circumstances. one should recollect only those events which happen to 56 be immediately linked with one's peculiar tendencies to imagine one thing rather than another< genuine recollections almost invariably

ALEISTER CROWLEY MAGICK WITHOUT TEARS

er wrong to allow yourself to be worried by "psychological, moral, and artistic problems" it is no good your starting anything of any kind unless you can see clearly into the simplicity of truth. all this humming and hawing about things is moral poison. what is the use of being a woman if you have not got an intuition, an instinct enabling you to distinguish between the genuine and the sham? your state of mind suggests to me that you must have been, in the past, under the influence of people who were always talking about things, and never doing any real work. they kept on arguing all sorts of obscure philosophical points; that is all very well, but when you have succeeded in analyzing your reactions you will understand that all this talk is just an excuse for not doing any serious work. i

but i have published openly all the secrets. all i can do is to train you in a perfectly exoteric way. my suggestion about the weekly letter was intended to exclude this question, as you would be getting full commercial value for anything paid. your questions about the spirit of the sun, and so on, are to be answered by experience. intellectual satisfaction is worthless. i have to bring you to a state of mind completely superior to the mechanism of the normal mind. a good deal of your letter is rather difficult to answer. you always seem to want to put the cart before the horse. don't you see that, if i were trying to get you to do something or other, i should simply return you to the kind of answer which i thought would satisfy you, and make you happy? and this would be very easy to do b

m the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission to, and control of, the astral plane. your expressions about "purifying the feelings" and so on are rather vague to enter into a scientific system like ours. the result which you doubtless refer to is attained automatically in the course of your experiments. your very soon discover the sort of state of mind which is favourable or unfavourable to the work, and you also discover what is helpful and harmful to these states in your way of life. for instance, the practice like the non-receiving of gifts is all right for a hindu whose mind is branded magic without tears get any book for free on: www.abika.com 24 for ten thousand incarnations by the shock of accepting a cigarette or a cup of t

take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak or corrode, in such a manner as magic without tears get any book for free on: www.abika.com 38 will not produce undesirable results, with the necessary quantity of gold, and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii. theorems: 1. every intentional act is a magical act.9 (i

ns of any man with the universe in essence; for as soon as man makes himself one with any idea, the means of measurement cease to exist. but his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environment (illustration: when a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. he can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante, and swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other peopl

ALEISTER CROWLEY MEDITATION

ally all religions and all philosophies have started thus crudely, by promising their adherents some such reward as immortality. no religion has failed hitherto by not promising enough; the present breaking up of all religions is due to the fact that people have asked to see the securities. men have even renounced the important material advantages which a well-organized religion may confer upon a state, rather than acquiesce in fraud or falsehood, or even in any system which, if not proved guilty, is at least unable to demonstrate its innocence. being more or less bankrupt, the best thing that we can do is to attack the problem afresh without preconceived ideas. let us begin by doubting every statement. let us find a way of subjecting every statement to the test of experiment. is there any

a startling resemblance to one another. they recommend "virtue (of various kinds, solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation (the former four may turn out on examination to be merely conditions favourable to the last) on investigating what is meant by these two things, we find that they are only one. for what is the state of either prayer or meditation? it is the restraining of the mind to a single act, state, or thought. if we sit down quietly and investigate the contents of our minds, we shall find that even at the best of times the principal characteristics are wandering and distraction. any one who has had anything to do with children and untrained minds generally knows that fixity of attention is never p

the less does it move about, and such movements as it does make are slow and purposeful. compare the ceaseless activity of bacteria with the reasoned steadiness of the beaver; and except in the few animal communities which are organized, such as bees, the greatest intelligence is shown by those of solitary habits. this is so true of man that psychologists have been obliged to treat of the mental state of crowds as if it were totally different in quality from any state possible to an individual. it is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things. let us, however, continue our practice. let us determine to be masters of our minds. we shall then soon find what conditions are favourable. there will be n

you may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. they must be very carefully distinguished from idleness! at certain times you will feel as if there were a contest between the will and the mind; at other times you may feel as if they were in harmony; but there is a third state, to be distinguished from the latter feeling. it is the certain sign of near success, the view-halloo. this is when the mind runs naturally towards the object chosen, not as if in obedience to the will of the owner of the mind, but as if directed by nothing at all, or by something impersonal; as if it were falling by its own weight, and not being pushed down. 12 almost always, the moment tha

diminish, even though the total number of breaks in a meditation remain stationary. by the time that you are meditating two or three hours a day, and filing up most of the rest of the day with other practices designed to assist, when nearly every time something or other happens, and there is constantly a feeling of being "on the brink of something pretty big" one may expect to proceed to the next state- dhyana. 30 chapter vi dhyana this word has two quite distinct and mutually exclusive meanings. the first refers to the result itself. dhyana is the same word as the pali "jhana" the buddha counted eight jhanas, which are evidently different degrees and kinds of trance. the hindu also speaks of dhyana as a lesser form of samadhi. others, however, treat it as if it were merely an intensificat

ALEISTER CROWLEY SEPHER SEPHIROTH

dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substa

ALEISTER CROWLEY TAO TEH KING

istence. at the same time, to mh on gives no idea of tao. tao is altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely

tion and visions to attain a mental unity with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former living being. this state of mental unity with an author or sage is not uncommon in the case of students who hand copy works by others. one comes to feel what the next sentence will be. there is a natural sense of being the one writing it, and criticisms may arise in the mind of the form 'now why did i write that. i should have written- this tendency is valuable for insight, but must be checked in making true copies

secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended

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

17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to repose. they grow, bud, blossom and fruit; then they return to the root. this return to the root is this state which we name silence; and this silence is witness of their fulfilment. 2. this cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and these lead to the identification of the self with the not-self. this identification

ALEISTER CROWLEY THE BANNED LECTURE

n by remarking that political economy was a very difficult subject to theorise upon because there were no reliable data. never would i tell so sad a story on a monday evening, with the idea of tuesday already looming darkly in every melancholic mind. i should like to be just friendly and sensible, though it is perhaps too much to expect me to be cheerful. the fact is that i am in a very depressed state. my attention was attracted by that little work "knowledge" of which we hear so much and see so little. i don t pr&127;pose to inflict upon you the m.c.h, and demonstrate that the life and opinions of filles de rais were inevitably determioned by the price of onions in hyderabad. but i do think that in approaching a historic question, we should be very careful to define what we mean in our p

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

ALEISTER CROWLEY THE I CHING

darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong, envision clear thy road. lo! the great wagon with its golden load! great prince to heaven's son his duty hath showed. but guard resources as his jewel a toad. sincerity is matched bu majesty. in all ways

tious, or advance may lead thee astray. go forward only in the noblest way. great rulers need great wisdom every day. honest, magnanimous, woo fortune's ray. 20 the kwan hexagram air of yoni- kwan: manifesting; contemplating; see thou be sincere, pure, just, with dignity. thoughtless and boyish: little shalt thou see! peep from thy door- a woman's modesty. consider thine whole course insistently. state's weal resolved, seek aid of majesty. consider thy life's course, lest action err, and criticise thy soul's true character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gna

matters thou hast not offended. free from all insincerity, press on! good going, if thou reap with never a plough! yet- innocence oft bears guilt's branded brow. firmness, correctness; these bid woe begone. the good man sick? he needs no doctor-don. time's come when silence's book is best to con. 26 the ta khu hexagram earth of lingam- ta khu: the great accumulation; quit thy private virtue when state needeth it. peril; move not, but look within thine heart. then, with due care, be ready for the start. now, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castrate the boar- its teeth will gently show. then rule the stars- good fortune aid thine art! 27 the i hexagram earth of fire- i: nourishment; the matter and the mode, demand that tho

f too severe! there is a time when wisdom urges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. attend them quietly- success flows free. enact right laws- be tactful with decree, for men are vexed when harshly pressed. kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine house to meddle with the state; but set good order still within thy gate. thou mayest lament if thou should'st disobey. but keep the law and go thy peaceful way. enact thy laws- suave, tactful, moderate; but vex not men with harshness overweigh! 61 the kung fu hexagram air of water- kung fu: supreme sincerity; thy wish fulfilled. for this moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcom

ALEISTER CROWLEY THE LOST CONTINENT

oride of calcium and sulphuric acid, over the globes and their focus. these fans are worked by tidal power, human labour being appropriated solely to the one use. in the temple of the 'house' are two globes similar to those upon the plains, and the mysterious force generated below is transferred to those above, collecting within them. now the name of this substance is always zro, but in its first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the hands together. within the spheres it sublimes suddenly in the air as a snaky powder (4) of silver, which immediately turns to an iridescent fluid (5) that is forced up, by its own need of expansion, through a fountain into the templ

tion it is a screwing of the hands together. within the spheres it sublimes suddenly in the air as a snaky powder (4) of silver, which immediately turns to an iridescent fluid (5) that is forced up, by its own need of expansion, through a fountain into the temple, on whose floor it lies (6) in a semi-solid condition. expert priests gather this in their hands, and rapidly shape it into its seventh state, when it is a knife of diamond, but alive. an instrument like a mexican machete is used to carve rocks. the edge shears them, the back smooths them. the rock behaves exactly like wax, responsive to the lightest touch. what is not used for weapons is then gathered up swiftly and kneaded by women of the rank of high priestess. it is not known even to the high priests with what they knead it, b

on. for example, the fifth of the great philosophers indicated "everything is zro" to the keeper of the speech at the annual sacrifice. this in spite of the fact that in that very year two new forms of zro had been discovered by that same philosopher. it was the third of the galaxy who announced "the ultimate analysis of sensation is pain; that of thought, madness; that of super- consciousness (a state of trance induced by zro and valued above all things) annihilation" his successor had retorted that in this was implicit a postulate that pain, madness and annihilation were undesirable. the third admitted that he had so meant his phrase, but destroying the postulate, still stuck to it. all this was the foundation of much magical theory, and on these purely psychological researches was based

ntages incomparably greater. the whole archipelago was a laboratory. there was no question of the 'cost of research; every man was devoted to it. every man thought only of the main problem 'how to reach venus' and its sub-issues. further, the main laws of magic had always been found to govern and include chemical and physical laws. in the early days of colonization zro was only known in its crude state; it was the genius of a single man that obtained the third state in its purity. from this state to the seventh it moved almost of itself, very much as radium does. the genius, having sufficient in this seventh state, made a sword, and completed in three days the subjugation of the servile races. it was a stroke of fortune, this quickness, for on the fourth day the zro began to disintegrate

he third state in its purity. from this state to the seventh it moved almost of itself, very much as radium does. the genius, having sufficient in this seventh state, made a sword, and completed in three days the subjugation of the servile races. it was a stroke of fortune, this quickness, for on the fourth day the zro began to disintegrate. the magicians then began to seek a means of making this state permanent. but in this they failed* so that knives had always to be replaced twice weekly; but in the course of their failures they discovered the infinitely more valuable eighth and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medici

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

triking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different f

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

has an amusing parable to this effect in "through the looking-glass, which work, by the way, with its predecessor, is packed with examples of philosophical paradox<twin effects of the eternal universe. the moved arm and ball are part of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magi

ot the same unity? how are we to describe unity, how know it? only by experiment can we discover the nature of its action on any given number. in certain minor respects, this action exhibits regularity. we know, for example, that it uniformly transforms an odd number into an even one, and vice versa, but that is practically the limit of what we can predict as to its action. we can go further, and state that any number soever possesses this infinite variety of powers to transform any other number, even by the primitive process of addition. we observe also how the manipulation of any two numbers can be arranged so that the result is incommensurable with either, or even so that ideas are created of a character totally incompatible with our original conception of numbers as a series of positiv

adit, especially in the three centres of consciousness of her being. in this way, for this purpose, i became the complement of her. these centres are those of love, life and language. duality is the condition of all three. it will appear later how it is that none and two are identical; they are distinct in our minds only because those minds are conscious, and therefore think of "two" as their own state. but the unconscious mind thinks nothing, and is nothing. yet it is the same mind. nuith selects three centres of her body to become "two" with hadit; for she asks me to declare her in these three. infinite freedom, all-embracing, for physical love; boundless continuity for life; and the silent rhythm of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it i

ALEISTER CROWLEY THE QABALAH

only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusi

ALEISTER CROWLEY THE SWORD OF SONG

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

ns. were this the truth why! worship then were not so imbecile for men! but that s no christian faith! for where enters the dogma of despair? 440 despite his logic s silver flow i must count caird62 a mystic! no! you christians shall not maask me so the plain words of your sacred books behind friend swedenborg his spooks! 445 says huxley63 in his works (q. v) the microcosmic lives change daily in state or body yet you gaily arm a false hegel cap -pie your self, his weapons make him wear 450 false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout: a champion? faith s defender! out! sceptic and sinner! see me! quail i? 455 i cite the little-go. you stare, and have no further use for paley! ascension day 17 mysticism does not need christ. krishna w

sophy s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit s eyes, or bid them blink, 85 go back to swinburne s19 counsel rare, kissing the universe its rod, as thus he sings for this is god; be man with might, at any rate, in strength of spirit growing straight 90 and life as light a-lving out! so swinburne doth sublimely state, and he is right beyond a doubt. so, i m a poet or a rhymer; a mountaineer or mountain climber. 95 so much for crowley s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. 100 so you be butcher; you be baker; you, plymouth brother, and you, quaker; you, mountebank, you, corset-maker: while for

ecessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material 210 are really one, not two

self. consciousness and christianity. dhyana and hinduism. sammasamadhi and buddhism. you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, 230 save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, 235 but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach 245 that ego-atman sole must be; with schelling and the buddha own no-ego-skandhas are alone; with hegel and

ALEISTER CROWLEY EQ I 1

strator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 24 liber e. vel exercitiorvm svb figvra ix i 1. it is absolutely necessary that all experiments should be recorded in detail during, or immediately after, their performance. 2. it is highly important to note the physical and mental condition of the experimenter or experimenters. 3. the time and place of all experiments must be noted; also the state of the weather, and generally all conditions which might conceivably have any result upon the experiment either as adjuvants to or causes of the result, or as inhibiting it, or as sources of error. 4. the a. a. will not take official notice of any experiments which are not thus properly recorded. 5. it is not necessary at this stage for us to declare fully the ultimate end of our researches;

e same plane as the quesited. answer is impossible if you ask: are round squares triangular? or is butter virtuous? or how many ounces go to the shilling? for the "questions" are not really questions at all. so if you ask me is samadhi real? i reply: first, i pray you, establish a connection between the terms. what do you mean by samadhi? there is a physiological (or pathological; never mind now) state which i call samadhi; and that state is as real- in relation to man- as sleep, or intoxication, or death. philosophically, we may doubt the existence of all of these; but we have no grounds for discriminating between them- 124 the academic scepticism is a wholesale firm, i hope- and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and

hall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi- continuous trance of the right kind- can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over

sed with sinai's thunder, but on the other hand he made no blunder; he knew (no doubt) that "any" axiom would furnish bricks to build some donkeydom. but- all who urged that hermit to confess caught the infection of his happiness. i would it were my fate to dree his weird; i think that i will grow an elfin beard. 138 the temple of solomon the king 139 to plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our "dis"-beliefs, could retain

llogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our "dis"-beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time. it is needles to say that medical materialism draws in point of fact no such sweeping skeptical conclusion. it is sure, just as every simple man is sure, that some states of mind are inwardly superior to others, and reveal to us more truth, and in this it simply makes use of an ordinary spiritual judgment. it has no physiological theory of the productio

ALEISTER CROWLEY EQ I 5

up at a definite time of the morning, and we always tend to wake up at that same hour of the day. we 40 get into a habit of eating our dinner at seven o'clock, and we do not feel hungry till about that time; and if we change the times of our meals, at first we always feel hungry at seven, then, when we get no dinner, a little after seven that hunger vanishes, and we presently get used to the new state of things. in effect the practice of any act, the persistence of any given set of ideas, regularly occurring at a set time of the day, forms within us a very powerful tendency to the recurrence of those ideas, or to the practice of that act, at the same time every day. now we can make use of this time-habit of the mind to assist us in our practice of meditation. choose a given time of day; a

earthly love, and of our enemies, and of all the little concerns of our daily life, therefore is this right perception very difficult to come by, very difficult to realise as absolute truth in the depth of our hearts. we think we have but one life and one body; so these we guard with very great attention and care, wasting useful mental energy upon these ephemeral things. we think we have but one state in life; and so we think very much of how to better our positions, how to increase our fortune "i have these sons, mine is this wealth- thus the foolish man is thinking "he himself hath not a self, how sons, how wealth" but if we could look back over the vast stairway of our innumerable lives, if we could see how formerly we had held all various positions, had had countless fortunes, countle

a mental note of it, being careful to understand of what you see that it is possessed of the three characteristics of sorrow, impermanence and lack of an immortal principle of soul. thin of the action your are preforming,the thought you are thinking, the sensation you are feeling, as relating to some exterior person;,take care not to think "i" am doing so-and-so" but "there exists such-and-such a state of action" thus, take bodily actions. when you go walking, just concentrate the whole of your attention upon what you are doing, in an impersonal kind of way. think "now he is raising his left foot" or, better "there is an action of the lifting of a left foot "now there is a raising of the right foot, now the body leans a little forwards, and so advances, now it turns to the right, and now i

e cited above, of the bodily action of waling "what is it that walks" and by accurate analysis you reflect that there is no person or soul within the body that walks, but that there is a particular collection of chemical elements, united and held together by the result of certain categories of forces, as cohesion, chemical attraction, and the like: that these acting in unison, owing to a definite state of co-ordination, appear to walk, move this way and that, and so on, owing to and concurrent with the occurrence of certain chemical decompositions going on in brain and nerve and muscle and blood, etc, that this state of co- ordination which renders such complex actions possible is the resultant of the forces of innumerable similar states of co-ordination; that the resultant of all these pa

uddha, and that it is only by diligent practice of his precepts that we can obtain the necessary energy of the performance of concentration; and that by samm sati and samm sam ndi alone the final release from all this suffering is to be obtained; and that by practising earnestly these reflections and meditations the way to liberation will be opened for us- even the way which leads to nirv na, the state of changeless peace to which the master has declared the way. thus do you constantly reflect, alike on the body, sensations, ideas, sankh ras, and the consciousness. such is a little part of the way of meditation, the way whereby the mind and heart may be purified and cultivated. and now for a few final remarks. it must first be remembered that no amount of reading or talking about these thi

ALEISTER CROWLEY EQUINOX EQ I 1 2

sar merchants who trade with ladakh. the drug in this way reaches the chief cities of punjab during september and october. thence it is distributed over the central and united provinces as far as bombay and calcutta, and is used everywhere for smoking. charas, though a drug, plays the part of money to a great extent in the trade that is carried on at ladakh, the price of the drug depending on the state of the market, and any fluctuations causing a corresponding increase or decrease in the value of the goods for which it is bartered. the exchange price of charas thus gives rise to much gambling. a pony-load (two pais or three maunds) sells for rs. 40 or rs. 50, the cost of transport to hoshiapur (the chief punjab depot) is rs. 100, and there it fetches from rs. 30 to rs. 100 per maund. reta

following are 236 the imports of charas from ladakh and kashmir between 1904 and 1907: 1904-5 1905-6 1906-7 cwt. 2818. 2446. 2883 value. rs. 12,13,860. rs. 18,39,960. rs. 22,90,560 small quantities of charas are made, chiefly for local consumption, in the himalayan districts of nepal, kumaon, and garhwal, and in baluchistan. samples of baluchistan charas made in the sarawan division of the kalat state have been sent to the indian museum by mr. hughes-buller. the following is the mode of preparation "the female 'bhang' plants are reaped when they are waist high and charged with seed. the leaves and seeds are separated and half dried. they are then spread on a carpet made of goat's hair, another carpet is spread over them and slightly rubbed. the dust containing the narcotic principle falls

rly selected animals. 249 the repeated tests we have made convince us that cannabis americana properly grown and cured is fully as active as the best indian drug. furthermore, we have placed our quantities of fluid extract and solid extract of cannabis americana in the hands of experienced clinicians, and from eight of these men, who are all large users of the drug, we have received reports which state that they are unable to determine any therapeutic difference between the cannabis americana and the cannabis indica. conclusions 1. the method, outlined in the paper, for determining the physiological activity of cannabis sativa by internal administration to especially selected dogs, has been found reliable when the standard dose of extract 0.01 gramme per kilo body weight, is tested on anim

oxicant in asiatic countries from time immemorial, and under the name of "hashish,"bhang,"ganja, or "charas, is habitually consumed by upwards of two hundred millions of human beings. the physiological action of cannabis americana is precisely the same as that of cannabis inidca. the effects of this drug are said to be due chiefly to its action upon the central nervous system. it first produces a state of excitement similar to that of the initial stage of acute alcoholism. this excitement of the motor areas and other lower centres in the brain, according to w. e. dixon, of the university of cambridge,"is not the result of direct stimulation of these, but is due to depression of the highest and controlling centres. at all events there is a depression of the highest centres, and this is show

"i will think this thought and not that thought" at any moment, as easily as (having conquered nature) we are all able to say "i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. 5 it is with the object of giving the reins into the hands of others that i have written this record, not without pain. others, reading it, will see the sort of way one sets to work; they will imitate and improve upon it; they will attain to the

ALEISTER CROWLEY EQUINOX EQ I 2 2

n the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much abbreviated and summarised, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of he

last seven months should have long since blossomed into flowers of weird and wonderful beauty. and so we find, as far back as the beginning of november 1899, the commencement of a series of extraordinary visions as wild and involved as many of those of blake or st. francis. but before entering upon these visions, it will be necessary to explain that by a vision we mean as definite a psychological state and as certain and actual a fact to the mental eye, as the view of a landscape is considered to be to the physical eye itself. and so when we have occasion to write "he saw an angel" it is to be taken that we mean by it as absolute a fact as if we had written "he saw a mountain" or "he saw a cow" it, however, is not to be accepted that by this we lay down that either angels or cows exist apa

r us" because we have no experience of a god" which, so long as they had no such experience, would be correct. 32 whatever is intelligible and can be distinctly conceived implies no contradiction, and can never be proved false by any demonstration, argument, or abstract reasoning "a priori- hume, iv, p. 44. few minutes after he had 298 obtained possession of his sight were suddenly to return to a state of blindness, would have great difficulty in explaining to his blind brothers the sights he had seen, in fact none would believe him, and his difficulty in explaining in the language of blind-land the wonders of the land of sight would probably be so great that he would find more consolation in silence than in an attempted explanation: this has generally been the case with the true adepts; a

ALEISTER CROWLEY EQUINOX EQ I 2 3

, and stands in great need of generous contributions. puppies will keep on losing part of their tails in spite of the s.p.t.b.p, because of that third power, fashion. as for the 1000, i may- or i may not. but we are digressing. to use an expression from the french, somewhat slangy, but expressive "je passe le crachoir l'orateur" i believe the author to be mad. i nevertheless think it necessary to state that i am "not" an authority on insanity. ever since long before my birth i led a peaceful existence. as i grew, science attracted me, and art, and poetry; my favourite recreation was the conversion of puppy-owners to the generous belief in the regeneration of the canine race by the preservation of their caudal appendage. also the genius which breathed within me caused me to leave my house o

would not live those hours again for anything in the world, and had the devil been within my reach i should decidedly have given my soul to him in order that he should see me safely home. but no one came to my rescue, and, though most unwilling, i had to submit to my terrible fate. 360 when the cage, made of the strongest steel, was closed upon me, i found myself a prisoner in the most degrading state. i began to look around and to shake the bars of my grating, but in vain. the man-without-a-cover had gone. my next step was to inspect the prison. and in so doing i discovered in the left corner a box, resembling a coffin in shape, though it was certainly not a coffin such as i delight in seeing daily in the windows of the undertakes. it was divided into compartments "is this the box of lof

uble you because 363 of this incoherent anticipation of the rest of my story. i should raise no sympathy in your heart by whimpering over myself. it is true that i am inclined to run riot in self-lamentations; but great men always are. and i shall try henceforth not to give way to that unwholesome tendency. i have much already to be forgiven. in my cage, then, to resume, i was just passing from a state of dreadful mental agony to a more settled and hopeful disposition. for the second time the man-who-had-lost-his-cover left me alone; and i felt more relieved. he will never dare, thought i; and, after all, he does not look such a cold-blooded murderer. his eyes indicate some sort of inner life and his tone and voice are gentle at times. it is a joke, a mystification. it must be. thus i trie

t h.m. government will give any orders on the matter. i am afraid that if an expedition is sent over it will be commanded by some distinguished foreign officer. however, should the expedition cover itself with ridicule by not finding the man-cover or his island, it is perhaps safer for the british reputation that it should be a foreign expedition. but to business. considering our present advanced state of civilisation, and how the torch of science has been brandished and borne about, with more or less effect, for 5000 years and upwards, as 366 carlyle puts it; and considering- as i think necessary to conclude, contrary to the immortal scotsman- considering how very little more we know about the most important questions which concern the human race than did our tailed ancestors, it might st

dful an ordeal- or doom! of the three sailors, one was much too short to prove of any use. if i could easily shorten, lop, prune, and curtail a too big substitute, i could not possibly add anything to that small pattern of our race. i decided, in consequence, to slay him, during his sleep, so that a useless impediment be done away with. as the four men, since the wreck of our ship, were sunk in a state of torpor and only stared at me with vacant looks, it proved easy to settle this slight matter. i removed the body; and left to time and the natural dryness of the air the care of dividing its various elements. the man-whose-nose-sings-at-will was the first to notice the absence of the sailor, but he said nothing to me. in fact, i believe him to be mad also. he is continually looking anxious

ALEISTER CROWLEY EQUINOX EQ I 2

and i think probably are- so distinct they appear- due to three separate substances. possibly a simple stimulus-curve may account for it, but i do not think so. 1 "the volatile aromatic effect (alpha. this, the first evanescent symptom, gives the "thrill" described by ludlow, as of a new pulse of power pervading 40 one. psychologically, the result is that one is thrown into an absolutely perfect state of introspection. one perceives one's thoughts and nothing but one's thoughts, and it is as thoughts that one perceives them. material objects are only perceived as thoughts; in other words, in this respect, one possesses the direct consciousness of berkeleyan idealism. the ego and the will are not involved; there is introspection of an almost if not quite purely impersonal type; that, and n

ion in the phenomena. not only is it true to say that the thoughts are analysed into glyphs and so on, back to the pure soul; but also that the pure soul sends forth the glyphs, which formulate the thought. here again we must identify the atman system of hinduism centred in ego with the anatta system of buddhism, in which the impressions are all. 43 further, there arises an exceedingly remarkable state of mind, described in the bhagavad-gita (i quote arnold "i, who am all, and made it all, abide its separate lord" the experience could not be better phrased. zoroaster, too "who first sprang from mind, clothing the one fire with the other fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire "containing all things

ce could not be better phrased. zoroaster, too "who first sprang from mind, clothing the one fire with the other fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire "containing all things in the one summit of his hyparxis, he himself subsists wholly beyond" it is almost impossible to describe so purely metaphysical a state, which involves clearly enough a contradiction in terms. yet the consciousness is so vivid, so intense, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the body are felt

"man" to an academic question; and, as hashish goes, one is unlikely ever to get back to it. on the contrary, one of the critical glyphs attacking the thought "locke? locke" will probably be strong enough to carry away the thought into a new channel, in its turn to be diverted. this at the best: for one is now ready to fall into the maelstrom of effect (beta. 48 there is only one remedy for this state of affairs, the discipline of thought which we call in its highest forms meditation and magic. the existence of the disease, it will be noticed, indeed perfectly explains the nature of thought-wandering as observed by me in simple meditation without drugs. it should be taken, i think, as the normal action of the untrained mind. so long as the thoughts are strongly thrown out, rational, the c

found to be but percepts; the pleasure or pain vanishes; and the sensations are observed coldly and clearly without allowing the mind to be affected. this perception (san n a) is the world of the surgeon or the man of science. next, the perception itself is seen to be dependent on the 58 nature of the observer, and his tendency (sankhara) to perceive. the oyster gets no fun out of the rose. this state establishes a dualistic conception, such as mansel was unable to transcend, and at the same time places the original rose in its cosmic place. the creative forces that have made the rose and the observer what they are, and established their relation to one another, are now the sole consciousness. here lives the philosopher. easily enough, this state passes into one of pure consciousness (vin

ALEISTER CROWLEY EQUINOX EQ I 3 2

ting for his higher self (theta) to speak, assumes the horus formula (wearing his lamen, and seeketh to take by force the kingdom of heaven. horus arises as it were insulted. he, the chief guardian of the tomb_ shall this one enter, the not even initiated? the sword and serpent are given back to him, but not yet united as in the rose cross. he is therefore clothed in black to show his uninitiated state and the darkness in which he walks; his hands are bound; the middle pillar only is free; yet is there also a chain about his neck, the binding of da th,20 so that the higher and lower wills may connect. but his 18 weh note: yet the great pyramid is not a tetrahedron, having as it does five faces, four being triangles and the fifth a square base_ thus being a half-octahedron. 19 these three a

its on the tablet, with names, etc, and the 6th key.47 i then (as harpocrates) entered my crystal. an angel, meeting me, told me among other things, that they (of the tablets) were "at war with the angels of the 30 aethyrs, to prevent the squaring of "the circle" i went with him unto the abodes of fire, but must have fallen asleep, or nearly so. anyhow, i regained consciousness in a very singular state half consciousness being there, and half here. i recovered and banished the spirits, but was burning all over, and tossed restlessly about__very sleepy, but consumed of fire! only repeated careful assumption of harpocrates' god-form enabled me to regain my normal state. i had a long dream of a woman eloping, whom i helped, and after of a man stealing my rose cross jewel from a dressing-table

algamate the smaller groups and form a larger group of theorici. this attempt led to a meeting of the executive council in which s.s.d.d. raised an objection of d.e.d.i.'s proposal; and we find d.e.d.i. writing "i have sat on many committees in my own country and elsewhere, but i am proud to say that i never met among the mechanics, farmers and shop-assistants with whom i have worked in ireland a state of feeling so ignoble, or resolutions so astonishing, as those i had to listen to yesterday" from the "statement" it appears that these groups were the chief cause of the revolt. d.d.c.f, permitting these groups to be formed, little by little delegated his power to others; so that when the crash came he had no magical force left to meet it; and that those who had gained it had so dispersed i

ian" vol. xvi. no. 2, that their receptions "are amongst the most interesting in paris. you will find people attending them of nearly every shade of opinion and of profession: isis-worshippers, alchemists, protestants, catholics, scientists, doctors, lawyers, painters, and men and women of letters, besides persons of high rank" this success may have possibly distracted his attention from the real state of affairs in england. however, from a mere simmer the pot began to boil, and by the middle of february 1900 the fat was fairly in the fire. it was also at about this time, if not a few weeks earlier, that the notorious madam horos introduced herself to d.d.c.f; this question, however, we will deal with a little later on, though in several ways it seems to be connected with the present revol

"from these she and her infamous accomplices would seem to have concocted some form of initiation under the name of my order, to impose upon their unfortunate victims" coincident with her second appearance more dissension arose in the order "culminating in severance of the discordant members from it" as far as it goes this seems to be an honest and straightforward account.59 but d.d.c.f. does not state, as he must have known at the time, that madame horos was a vampire of remarkable power, that is to say, one who, following the left-hand path, uses sexual love as a bait to catch her victims by, and that she had told him (as he, d.d.c.f, told p. at the time he appointed p. his envoy) that she (soror s.v.a) 263 could be "overshadowed by h.p. blavatsky and g.h. soror s.d.a. 8= 3" this d.d.c.f

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e strange happenings which are to be studied in this world. my last adventure will cause you to be interested in the brighton murder. i have been nearer than any one else to be the criminal author of that murder. only, when i arrived 291 it was too late. had i not been already a madman during the years 1897 and 1898, and eventually cured, this strange adventure would certainly have sent me into a state of complete insanity. as it is, i am in a certain way vaccinated against madness "monsieur, as true as i am a frenchman born in america of a german mother by a poor spanish hidalgo who forgot to give her his address_ you see, i am french by naturalization (i wanted to make up for their declining birth-rate_ the footman of mrs. ridley has been murdered by that lady herself because he tried to

morrow night, are you not"'yes, i am; but that is no concern of yours"'be silent. look at me. all right. listen now "i heard no more his human voice. as i raised my head a feeling of lost consciousness overcame me. i was unable to control my brains, my will, my movements. he spoke again and at great length, but i could neither answer nor interrupt him. i could not say that i was in a subconscious state, but neither would i care to say that i was in a normal one. he took my hands and held them in his own. i could not move"'it is necessary that a certain person be freed from the material envelope which gives apparent shape to her ethereal spirit. mrs. ridley lives at 34_ street, brighton. by the way, my name is ridley' 297 "here i tried to speak, but found it impossible. he went on"'you seem

rmal one. he took my hands and held them in his own. i could not move"'it is necessary that a certain person be freed from the material envelope which gives apparent shape to her ethereal spirit. mrs. ridley lives at 34_ street, brighton. by the way, my name is ridley' 297 "here i tried to speak, but found it impossible. he went on"'you seem to be surprised. i thought you would. but remain in the state of receptivity! i am ridley, the late ridley, as they say, though i am very much alive. some stories have been told of how i died suddenly, 600 miles away from england. but i only disappeared. the wicked spirits tempted me, and i fell into their trap. time passed, and the love messages which the spirit of my wife sent all over the earth succeeded in reaching me after a period of burning know

ut it there after having killed the footman "i have but one incident to mention; and it is once more a personal recollection. but as it is the last you will forgive me. i am sure you appreciate my goodwill and believe in "wahlverwandschaften "when, after a week had elapsed and my memory was allowed to resume its work, i became conscious of the deed which had been commanded to me, i entered into a state of mixed feelings. if i would indulge in psychology, i should now retrace step by step the mental journey which i then took. i think i can spare you this; and i now come to the evening which concluded the ninth day after the murder "for my personal edification i was murmuring the words of the clavicula salomonis; and had just arrived at the invocation 'aba, zarka, maccaf, zofar, holech, zego

nst the perils of the day, produces a book('the diary of a lost one) which is defilement to touch. before i had skimmed fifty pages i found my brain swimming; i nearly swooned" rev. r. f. horton, d.d. this book should be printed on vellum and locked up in a fire-proof safe in the british museum, great russell street w.c; so that future ecclesiastical historians and ethicists may learn into what a state of mental menorrhagia the adherents of the christian church had fallen at the commencement of the twentieth century. the "cleansing" part of the business seems to consist in pumping filth into everything that is clean. we are not allowed to talk of leg because every leg adjoins a thigh: soon we shall not be able to put a foot into a boot without first looking to see if some nasty mess has no

ALEISTER CROWLEY EQUINOX EQ I 3

and might be; a kind of angelic excitement; a rehabilitation of the most flattering type. a certain spiritualist school, largely represented in england and america, even considers supernatural phenomena, such as the apparition of phantoms, ghosts &c, as manifestations of the divine will, ever anxious to awaken in the spirit of man the memory of invisible truths. besides this charming and singular state, where all the forces are balanced; where the imagination, though enormously powerful, does not drag after it into perilous adventures the moral sense; when an exquisite sensibility is no longer tortured by sick nerves, those councillors-in- ordinary of crime or despair: this marvellous 58 state, i say, has no prodromal symptoms. it is as unexpected as a ghost. it is a species of obsession

, and it is not uncommon for beginners to obtain only the first symptoms of the first phase. you have heard vague chatter about the marvellous effects of hashish; your imagination has preconceived a special idea, an ideal intoxication, so to say. you long to know if the reality will indeed reach the height of your hope; that alone is sufficient to throw you from the very beginning into an anxious state, favourable enough to the conquering and enveloping tendency of the poison. most novices, on their first initiation, complain of the slowness of the effects: they wait for them with a puerile impatience, and, the drug not acting quickly enough for their liking, they bluster long rigmaroles of incredulity, which are amusing enough for the old hands who know how hashish acts. the first attacks

incongruous likenesses and correspondences, impossible to foresee, interminable puns, comic sketches, spout eternally from your brain. the demon has encompassed you; it is useless to kick against the pricks of this hilarity, as painful as tickling 71 is! from time to time you laugh to yourself at your stupidity and your madness, and your comrades, if you are with others, laugh also, both at your state and their own; but as they laugh without malice, so you are without resentment. this gaiety, turn by turn idle or acute, this uneasiness in joy, this insecurity, this indecision, last, as a rule, but a very short time. soon the meanings of ideas become so vague, the conducting thread which binds your conceptions together becomes so tenuous, that none but your accomplices can understand you

r becomes so tenuous, that none but your accomplices can understand you. and, again, on this subject and from this point of view, no means of verifying it! perhaps they only think that they understand you, and the illusion is reciprocal. this frivolity, these bursts of laughter, like explosions, seem like a true mania, or at least like the delusion of a maniac, to every man who is not in the same state as yourself. what is more, prudence and good sense, the regularity of the thoughts of him who witnesses, but has been careful not to intoxicate himself, rejoice you and amuse you as if they were a particular form of dementia. the parts are interchanged; his self- possession drives you to the last limits of irony. how monstrous comic is this situation, for a man who is enjoying a gaiety incom

sy, looks on them both with ineffable contempt. to wish to cure a man "sick of too much life "sick" of joy! as this anecdote shows, goodwill towards men has a sufficiently large place in the feelings excited by hashish: a soft, idle, dumb benevolence which springs from the relaxation of the nerves. in support of this observation somebody once told me an adventure which had happened to him in this state of intoxication, and as he preserved a very exact memory of his feelings i understood perfectly into what grotesque and inextricable embarrassment this difference of diapason and of pity of which i was just speaking had thrown him. i do not remember if the man in question was at his first or his second experiment; had he taken a dose which was a little too strong, or was it that the hashish

ALEISTER CROWLEY EQUINOX EQ I 4 2

the (pleasant and unpleasant) sensation of a and found it easy to get into the way of it as a mantra which does not interfere much with sense-impressions, 178 but remains as an undercurrent. after several days of this desultory mahasatipatthana, he turned his mind once again to the great work and decided upon a fortnight's strict magical retirement. though his retirement culminated in no definite state of illumination, it is most interesting from a scientific point of view, as it has been carefully kept and the "breaks" that occurred in the meditations have been most minutely classified. june. 22nd. 10.20 p.m. mahasatipatthana for half an hour (1) breathing gets deeper, rather sleepier (i am tired (2) notable throbbing in ajna and front of brain generally, especially with inspiring (3) ten

s is a convenient number of breaks, and the large number will aid determinations of rate progress. if it be true, as i suppose, that fatigue to a great extent determines frequency, it will then be perhaps possible to "predict" a geometrical pro- gression (or mixed progression] begin. end. object. time. no. of breaks. july 10.58 a.m. 11.1 a.m. white tri- 3 m. 5 breaks. 3rd. angle [i am in very bad state- nearly "all" breaks- do a little pr n y ma to steady me] 11.10 a.m. 11.15 1/2 a.m. white tri- 5 m. 30 s. 4 breaks. angle [sneezed: totally forgot what i was doing. when i reflected, time as above] 4th. 9.45 a.m. 9.58 1/2 a.m. white tri- 13 m. 30 s. 20 breaks. angle 10.25 a.m. 10.57 1/2 a.m. ajna 32 m. 30 s. 20 breaks [with mantra. throbbing at once "invaders" nearly all irrational. strong s

d in the "shiva sanhita"284 as sam dhi "when the mind of the yogi is absorbed in the great god,285 then the fulness of sam dhi286 is attained, then the yogi gets steadfastness.287 though frater p. had not attained to this steadfastness, he had won a decisive victory over the lower states of dhyan as far back as october 1901, which shows that though he was still distant he was by degrees nearing a state in which he would find no more worlds to conquer. however, up to this point, there are several results to record, which are of extreme importance to the beginner, in so much that some of them are arrived at by methods diametrically opposed to those held by the dogmatic yogins. at the very commencement of his yoga exercises frater p. discovered, that in so lecherous a race as the hindus it is

cannabis indica" the 244 resin of the "cannabis "indica" is hasheesh. from time immemorial it has been known among all the nations of the east as possessing powerful stimulant and narcotic properties; throughout turkey, persia, nepaul, and india it is used at this day among all classes of society as an habitual indulgence. the forms in which it is employed are various. sometimes it appears in the state in which it exudes from the mature stalk, as a crude resin; sometimes it is manufactured into a conserve with clarified butter, honey, and spices; sometimes a decoction is made of the flowering tops in water or arrack. under either of these forms the method of administration is by swallowing. again, the dried plant is smoked in pipes of chewed, as tobacco among ourselves. a pill sufficient t

say an eternity, for during the whole day i could not rid myself of the feeling that i was separated from the preceding one by an immeasurable lapse of time. in fact, i never got wholly rid of it. 249 i rose that i might test my reinstated powers, and see if the restoration was complete. yes, i felt not one trace of bodily weariness nor mental depression. every function had returned to its normal state, with the one exception mentioned; memory could not efface the traces of my having passed through a great mystery. no. i never should take it again. i did not know myself; i did not know hasheesh. there are temperaments, no doubt, upon which this drug produces, as a reactory result, physical and mental depression. with me this was never the case. opium and liquors fix themselves as a habit b

ALEISTER CROWLEY EQUINOX EQ I 4

orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to the british public as a new volume of the "new thought library" at the popular price of 3"s" 6"p" net "strong, wise, sound, pleasant, helpful, well-written- these are only a few of the complimentary adjectives which can honestly be applied to this book- alice brown in "ohio state journal "admirable! it is a long time since we have read a book on the fascinating subject of mind's influence over matter, especially in the building of character, with as much pleasure as this has afforded. characterized throughout by a cheery optimism, the perusal of it is as good as any tonic, and far better than most "pall mall gazette" mental medicine: some practical suggestions from a

retaining the cipher mss. of the order, and preserving silence on the subject, he makes himself an accomplice in, or at least an accessory to, the frauds of his colleague. and i ask him in public, as i have (vainly) asked him in private, to deposit the mss. with the trustees of the british museum with an account of how they came into his possession; or, if they are no longer in his possession, to state publicly how he first obtained them, and why, and to whom, he parted with them. i ask him in the name of faith between man and man; in the name of those unfortunates, who, for no worse fault than their aspiration to the hidden wisdom, have been and still are being befooled and betrayed and robbed by his colleague under the aegis of the respectability of his own name; and in the name of him

ny more (as had been his wont) in guise of a skeptic and indifferent man: but indeed with the very voice and power of a great guru, or of one definitely sent from such a brother of the great white lodge. yea! though he spake unto me words all of disapproval, did i give thanks and grace to god that he had deemed my folly worthy to attract his wisdom. and, after days, did my guru not leave me in my state of humiliation, and, as i may say, despair: but spake words of comfort saying "is it not written that if thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoi

fourth dimensional world, simply because he would be addressing him in a fourth dimensional language. likewise, in a less degree, would a doctor be unable to explain the theory of inoculation to a savage, but it is quite conceivable that he might be able to teach him how to vaccinate himself or another; which would be after all the chief point gained. similarly the yogi says: i have arrived at a state of superconsciousness (sam dhi) and you, my friend, are not only blind, deaf and dumb, and a savage, but the son of a pig into the bargain. you are totally immersed in darkness (tamas; a child of ignorance (avidy, and the offspring of illusion (m y; as mad, insane and idiotic as those unfortunates you lock up in your asylums to convince you, as one of you yourselves has very justly remarked

god" the motion being, as it will be at once seen, a backward one, a slowing down of the one which already exists, until finally is reached that goal from which we originally set out by a cessation of thinking, a weakening of the vibrations of illusion until they cease to exist in equilibrium.7 52 7 "the forces of the universe are only known to us, in reality, but disturbances of equilibrium. the state of equilibrium constitutes the limit beyond which we can no longer follow them (gustave le bon "the evolution of matter" p. 94. the vedanta before we enter upon the theory and practice of yoga, it is essential that the reader should possess some slight knowledge of the ved nta philosophy; and though the following in no way pretends to be an exhaustive account of the same, yet it is hoped tha

ALEISTER CROWLEY EQUINOX EQ I 6 2

s desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name["he bows, then turns toward altar" for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian's naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon the universe! ye that the beir of god beheld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights, mounting from underneath the north, the shrine of the celestial heights["at altar" 58 he is in me, a

itings of eliphas levi. nostrodamus- the true prophecies and prognostications of michael nostrodamus, physician to henry ii, francis ii, and charles ix, kings of france, and one of the best astronomers that ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio "fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state" 1672. 45"s" the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor-mathers, author of "the kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocation

ALEISTER CROWLEY EQUINOX EQ I 6

e buddha, the christ, and he whom some of us know as frater perdurabo, were all men before they became lost in the infinity of what some call the one, others the all, others the naught; and their documents are accessible. these documents are of immeasurably greater value than the lesser writings of the mediaeval saints. in fact, this word mediaeval is of use to us in describing evelyn underhill's state of mind. he, she, or it is rather narrow, vastly learned and curiously ignorant, capable of seeing far from within, utterly incapable of seeing an inch from without, a bit of a heresy-hunter and so on. it is clear that the mystic vision even is not his, or how could he remain sectarian? had he only enough imagination to think of the earth as seen from cor scorpionis, all such diatribes would

temples of the "twenty-four ancients" and further, in its various characters, the acts of the twelve divine incarnations, or messengers, who follow each other at periods of 600 years, as taught in regard to the manifestations of vishnu. then, in 1906, we have a book of the astronomer, nicholas marazoff, verified by the astronomers ramin and lanin, who attempt an astrological view, grounded on the state of the heavens at patmos on the 30th september 395, at 5 o'clock at night. jupiter- the white horse- was then in sagittarius; whilst saturn- the pale horse- was in scorpio; the sun in virgo, and the moon under her feet. john chrysostom was then in patmos, and immediately after 395 was called to rome to become a presbyter; but rome finding that the "second coming" did not take place, it is ar

ALEX SANDERS THE KING OF THE WITCHES

s. in scotland, where the terror flourished more strongly, the number of executions was considerably higher. these are not figures to be proud of, but they are puny when compared with those of the rest of europewhere, according to church authorities, in the fifteenth, sixteenth and seventeenth centuries over 250,000 people died at the stake for practising witchcraft. 6 the law, the church and the state felt no guilt; like the early map-makers who, knowing that none might prove them wrong, labelled unexplored territory 'here be dragons, they preferred to condemn inexplicable phenomena rather than admit they were baffled. better to blame the devils they knew than let the public suspect there might be greater devils as yet undreamed of the last person in england to die for being a witch was a

alex's bed in return for her board. so long asshewas sober shewas a delightfulcompanion -egocentric, but witty and an expert mimic. once she had had a couple of drinks, however, her talents would run wild; her mimicry became caustic and she delighted in repeating whispered confidences to the very people whom they would hurt the most. it might not have mattered had everyone been in the same happy state, but ruth was always drunk hours before anyone else. alex's parties rapidly lost their popularity; many of his friends held responsible positions in the city, and any indiscretion on ruth's part would have disastrous consequences. when alex told her to pack up and go she did not try to plead for another chance. in fact, she left immediately, despite his offer of a few days' grace in which to

ALEXANDRIAN BOOK OF SHADOWS OCCULT

all you up, to witness our rites and guard the circle! all turn back to the east and salute. now all turn to north again. m rings bell. r says: r: ye mighty ones, lords of the watchtowers of the universe, dread lords of the outer spaces, thou powerful god, thou gentle goddess, we invite you to our meeting (pause) o thou loving cerridwen. o thou mighty cernunnos, we gather (i stand) before you to (state intent) the circle is now perfect. notes adapted from farrars' eight sabbats for witches, but published all over the place in several versions. l l 'lighting of candle' added by khaled, sekhet& random 'exorcism of water 'blessing of salt' closely follow those of the key of solomon, book 2, chapt. v. l closing the circle when the circle's work is done, r goes to the east, athame in hand, salu

s tucked in so as to be out of the way while moving about. these cords are used to tie feet together while initiate is kneeling at the altar and must be long enough to do this firmly. knees must also be firmly tied. this must be carefully done. if the aspirant complains of pain the bonds must be loosened slightly; always remember the object being to retard the blood flow enough to induce a trance state. this involves slight discomfort; but great discomfort prevents the trance state, so it is best to spend some little time loosening and tightening the bonds until they are just right. the aspirant alone can tell you when this is so. this, of course, does not apply to the initiation, as then no trance is desired; but for the purpose of ritual it is good that the initiates be bound firmly enou

e surrounding dark, incense and the steady passes by a white arm, are not as stage effects but rather they are mechanical instruments which serve to start the suggestion which later unlocks the knowledge that it is possible to obtain the divine ecstacy, and so attain to knowledge and communication with the divine goddess. when once you have attained this, ritual is needless, as you may attain the state of ecstacy at will, but 'til then or, if having obtained or attained it yourself, you wish to bring a companion to that state of joy, ritual is best. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to leave the body 'tis not wise to strive to get out of your body until you have thoroughly gained the sight. the same ritual as to gain the sight may be

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

lective power, but will, in the course of aeons, reach that more advanced stage of consciousness which we call human. surely, then, the human atom may equally be supposed to progress to something still more widely conscious, and eventually reach the stage of development of those great entities whose bodies are planetary atoms; and for them, as well, what is there? attainment of that all-including state of consciousness which we call god, or the solar logos. surely this teaching is logical and practical. the old occult injunction which said to a man "know thyself, for in thyself is to be found all that there is to be known" is still the rule for the wise student. if each one of us would scientifically regard ourselves as centres of force, holding the matter of our bodies within our radius o

ry advanced spiritual development and great purity and holiness of life) the room had appeared to be lit up momentarily by electricity. again, not long ago, several of the leading members of the medical profession in a large middle west city were approached by an interested investigator, by letter, and asked if they would be willing- 21- the consciousness of the atom copyright 1998 lucis trust to state if they had noted any peculiar phenomena at the moment of death. several replied by saying that they had observed a bluish light issuing from the top of the head, and one or two added that they had heard a snap in the region of the head. in this last instance we have a corroboration of the statement in ecclesiastes, where the loosing of the silver cord is mentioned, or the breaking of that m

equate form. thoughts similar to these can be worked out in connection with all forms, and not only with those in connection with the physical body of a human being. these ideas can be applied to forms of government, forms of religions, and forms of scientific or philosophical thought. it can be seen working out in a peculiarly interesting manner in this cycle in which we live. everything is in a state of flux; the old order changeth, and a period of transition is in progress; the old forms, in every department of thought, are disintegrating, but only in order that the life which gave them being may escape, and build for itself that which will be more satisfactory and adequate. take, for instance, the old religious form of the christian faith. here i must warn you- 23- the consciousness of

e form. if i can thus give you a few general ideas in line with what has been said earlier, i shall be able to lay another stone upon the structure i am endeavouring to build. the word consciousness comes from two latin words: con, with; and scio, to know; and means literally "that with which we know" if you take a dictionary and look up this word you will find it defined somewhat as follows "the state of being aware" or the condition of perceiving, the ability to respond to stimuli, the faculty of recognising contacts, and the power to synchronise vibration. all these phrases might be included in any definition of consciousness, but the one i want to lay emphasis upon this evening is that which the standard dictionary gives, and which i have quoted earlier. the average thinker who takes u

e power to synchronise vibration. all these phrases might be included in any definition of consciousness, but the one i want to lay emphasis upon this evening is that which the standard dictionary gives, and which i have quoted earlier. the average thinker who takes up the majority of the textbooks dealing with this subject is apt to find them very confusing, for they divide consciousness and the state of being aware into numerous divisions and subdivisions until one is left in a state of complete bewilderment. to-night we will only touch upon three types of consciousness, which we might enumerate as follows: absolute consciousness, universal consciousness, and individual consciousness, and of these three it is only possible, really, to define two in any way with clarity- 35- the conscious

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the student will then awake to the realization that after all the study and toil he has at least a wide general conception of the logoic thoughtform into which he can fit the details as he acquires them through many incarnations. this brings us to the last point to be considered before entering upon the subject proper, which is: that the development of the human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness e

that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving" as phrased by an ancient scripture. initiation involves ceremony. it is this aspect that has been emphasised in the minds of men, perhaps

t and brain, and the seeker will awaken to the realisation that the whole trend of evolution has been to bring him this expansion of consciousness and this illumination, and that the attainment of the initiatory process, and the entrance into the fifth kingdom is no wild chimera or phantasm, but an established fact in the consciousness. this each man must ascertain for himself. those who know may state a fact to be thus and so, but the dictum of another person and the enunciation of a theory do not aid beyond giving to the seeker confirmatory indication. each soul has to ascertain for himself, and must find out within himself, remembering ever that the kingdom of god is within, and that only those facts which are realised within the individual consciousness as truths are of any real value

himself, on the higher plane of consciousness whereon he functions, is the true silent watcher where the planetary scheme is concerned. perhaps it might be stated thus: that the lord of the world, the one initiator, holds the same place in connection with the planetary logos as the physical manifestation of a master holds to that master's monad on the monadic plane. in both cases the intermediate state of consciousness has been superseded, that of the ego or higher self, and that which we see and know is the direct self-created manifestation of pure spirit itself. hence the sacrifice. it must here be borne in mind that in the case of sanat kumara there is a tremendous difference in degree, for his point in evolution is as far in advance of that of an adept as that adept's is in advance of

works directly through the heart and throat centres, and thereby controls all the remaining centres. this is by way of illustration, and an attempt to show the relation of the hierarchy to its planetary source, and also the close analogy between the method of functioning of a planetary logos and of man, the microcosm. the third kingdom of nature, the animal kingdom, had reached a relatively high state of evolution, and animal man was in possession of the earth; he was a being with a powerful physical body, a co-ordinated astral body, or body of sensation and feeling, and a rudimentary germ of mind which might some day form a nucleus of a mental body. left to himself for long aeons animal man would have eventually progressed out of the animal kingdom into the human, and would have become a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the sumtotal of individual kundalini; it animates the corporeal frame and demonstrates also in the twofold manner: first, as latent heat which is the basis of life of the spheroidal cell, or atom, and of its rotary adjustment to all other cells. second, as active heat or prana; this animates all, and is the driving force of the evolving form. it shows itself in the four ethers and in the gaseous state, and a correspondence is here found on the physical plane in connection with man to the akasha and its fivefold manifestation on the plane of the solar system. this fire is the basic vibration of the little system in which the monad or human spirit is the logos, and it holds the personality or lower material man in objective manifestation thus permitting the spiritual unit to contact the pla

erhaps within this century) the fact of the etheric body and its basic function will be established past all controversy, and the whole aim of preventive and curative medicine will shift to a higher level. all we can do here is to give simply, and in a condensed form, a few facts which may hasten the day of recognition, and further the interest of the true investigator. let me, therefore, briefly state what will be dealt with in our remaining three points- 50- a treatise on cosmic fire copyright 1998 lucis trust the functions of the etheric body. its relation to the physical during life. the ills or diseases of the etheric body (taking care to retain the original meaning of the word "disease) its after death condition. this will embody all that is as yet of practical use. more may later be

o, and are transmitted by means of surface radiation, as in solar and planetary prana, to certain lesser groups of devas of a not very high order, who have a curious and intricate relationship to the group soul of the radiating animal or vegetable. this matter cannot be dealt with here. these devas are also of a violet hue, but of such a pale color as to be almost grey; they are in a transitional state, and merge with a puzzling confusion with groups of entities that are almost on the involutionary arc.42,(38)43,43a(39- 53- a treatise on cosmic fire copyright 1998 lucis trust in dealing with the second group, the human form transmits the emanative radiations to a much higher grade of deva. these devas are of a more pronounced hue, and after due assimilation of the human radiation, they tra

to all parts of the etheric vehicle and from thence to the dense physical body. the main organ of assimilation is the spleen the etheric centre and the dense physical organ. the vital essence from the sun is passed into the etheric spleen, and is there subjected to a process of intensification or devitalisation, according to the condition, healthy or not, of that organ. if the man is in a healthy state the emanation received will be augmented by his own individual vibration, and its rate of vibration- 55- a treatise on cosmic fire copyright 1998 lucis trust will be keyed up before it is passed on into the physical spleen; or it will be slowed down and lowered if the man is in a poor condition of health. these three centres are in the form that all centres take, of saucer-like depressions

aggerated form in the children of the congested quarters of any great city, and in the vitiated anemic dwellers of the slums. the cure is apparent the bringing about of better living conditions, the employment of more appropriate clothing, and the adoption of a freer and more salubrious mode of living. when the pranic rays can find free access to the shoulders, and to the diaphragm, the subnormal state of the average spleen will adjust itself automatically. second. over-ability to tap pranic currents. the first type of functional disorder is common and widespread. its reverse can be found where conditions of life are such that the centres (through too direct and prolonged submittal to solar emanation) become overdeveloped, vibrate too rapidly, and receive prana in too great an amount. this

ALICE A BAILEY05 THE LIGHT OF THE SOUL

es man, the victim of his desires and lower nature become man, the victor, triumph over the world, the flesh and the devil? it is brought about when the physical brain of the incarnated man becomes aware of the self, the soul, and this conscious awareness only becomes possible when the true self can "reflect itself in the mindstuff" the soul is inherently freed from objects and stands ever in the state of isolated unity. man, however, in incarnation has to arrive, in his physical brain consciousness, at a realization of these two states of being; he has consciously to free himself from all objects of desire and stand as a unified whole, detached and liberated from all veils, from all forms in the three worlds. when the state of conscious being, as known by the spiritual man, becomes also t

states are five, and are subject to pleasure or pain; they are painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of being. 9. fancy rests upon images which have no real existence. 10. passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses) 11. memory is the holding on to that which has been known. 12. the control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and through non-attachment. 13

ons. 19. the samadhi just described passes not beyond the bound of the phenomenal world; it passes not beyond the gods, and those concerned with the concrete world. 20. other yogins achieve samadhi and arrive at a discrimination of pure spirit through belief, followed by energy, memory, meditation and right perception- 7- the light of the soul copyright 1998 lucis trust 21. the attainment of this state (spiritual consciousness) is rapid for those whose will is intensely alive. 22. those who employ the will likewise differ, for its use may be intense, moderate, or gentle. in respect to the attainment of true spiritual consciousness there is yet another way. 23. by intense devotion to ishvara, knowledge of ishvara is gained. 24. this ishvara is the soul, untouched by limitation, free from ka

owledge which dreams give. 39. peace can also be reached through concentration upon that which is dearest to the heart. 40. thus his realization extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma (or spirit) his knowledge is perfected. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled, there eventuates a state of identity with, and similarity to that which is realized. the knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colours- 8- the light of the soul copyright 1998 lucis trust of that which is reflected in it. 42. when the perceiver blends the word, the idea (or meaning) and the object, this is called the mental condition of judicial reasoning. 4

icial reasoning. 43. perception without judicial reasoning is arrived at when the memory no longer holds control, the word and the object are transcended and only the idea is present. 44. the same two processes of concentration, with and without judicial action of the mind, can be applied also to things subtle. 45. the gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called pradhana. 46. all this constitutes meditation with seed. 47. when this super-contemplative state is reached, the yogi acquires pure spiritual realisation through the balanced quiet of the chitta (or mind stuff. 48. his perception is now unfailingly exact (or his mind reveals only the truth. 49. this particular perception is unique and reveals that which the rat

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state of being, and which lift the fog, letting in "the glory which never was on sea or land" dr. bennett of yale expresses these ideas in very beautiful terms. he says "a film falls from the eyes and the world appears in a new light. things are no longer ordinary. there comes the certainty that this is the real world whose true character human blindness has until now concealed. not where the whee

nerative possibilities that lie within the individual" h. a. overstreet one of the many factors which have brought humanity to its present point of development has been the growth and perfecting of its educational methods and systems. at first this was in the hands of the organized religions, but now it is practically divorced from the control of the religious bodies, and lies in the hands of the state. in the past, education was largely colored by theology and its methods were dictated by the churchmen and the priests. now the vast body of teachers are trained by the state; any religious bias is ignored on account of the many differentiated religious bodies, and the trend of the teaching is almost entirely materialistic and scientific. in the past, both in the east and in the west, we hav

members of the human family. today we have mass education. in approaching any understanding of the future and (we believe) higher education, these two facts must be borne in mind for it will be in a synthesis of these two methods individual and mass education religious and scientific that the way out will be found. like everything else in this transitional period, our educational systems are in a state of flux and of change. a general feeling that much has been done to raise the level of the human mind is everywhere to be found, coupled with a deep undercurrent of dissatisfaction with the results. we- 9- from intellect to intuition copyright 1998 lucis trust are questioning whether our educational systems are achieving the widest good. we appreciate the enormous advance that has been made

mory training, with the impartation of so-called facts, and with giving the student a little information on a vast number of unrelated subjects. the literal meaning of the word, however, is "to lead out of" or "to draw out" and this is most instructive. the thought latent in this idea is that we should draw out the inherent instincts and potentialities of the child in order to lead him out of one state of consciousness into another and wider one. in this way we lead children, for instance, who are simply conscious of being alive, into a state of self-consciousness; they become aware of themselves and of their group relationships; they are taught to develop powers and capacities, especially through vocational training, in order that they may be economically independent, and thus self-suppor

es that self-imposed mental discipline, which we cover by those much misunderstood words concentration, meditation, and contemplation. from being a process of memory training, and the development of a quick handling of the response apparatus which puts us in touch with the external world, the educational technique becomes a system of mind-control, leading eventually to an inner awareness of a new state of being. it produces at length a rapid reaction and responsiveness to a world, intangible and unseen, and to a new series of instinctual recognitions which have their seat in a subtler response apparatus. the soul type imposes itself upon the human type, as the human has done upon the animal, and just as the human type is the product of mass training and instinct and has been tremendously u

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

g comes through application of the measure of truth grasped to the immediate problem and environment, and that the consciousness expands through use of the truth imparted. third, that a dynamic adherence to the chosen path and a steady perseverance that overcomes and remains unmoved by aught that may eventuate, is a prime requisite and leads to the portal admitting to a kingdom, a dimension and a state of being which is inwardly or subjectively known. it is this state of realisation which produces changes in form and environment commensurate with its power. these three suggestions will merit a close consideration by all, and their significance must be somewhat grasped before further real progress is possible. it is not my function to make individual and personal application of the teaching

mic is a necessary basis and a preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical magicians, and in what way we can best live the life of a spiritual man, and of an aspirant to accepted discipleship in our own peculiar times, state and environment. to do this we will take the fifteen rules for magic to be found in my earlier book, entitled a treatise on cosmic fire. i will comment on them, dealing not with their cosmic significance or with solar and other correspondences and analogies, but applying them to the work of the aspirant, and giving practical suggestions for the better development of soul contact and soul man

union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, grounded in matter and assume forms whereby their peculiar specific state of consciousness may be realised and their vibration stabilised; thus they may know themselves as existences. thus again the one life becomes a stabilised and conscious entity through the medium of the solar system, and is essentially, therefore the sum total of energies, of all states of

n the above passage it frequently appears that teaching is carried forward to a certain point and then dropped with the statement that, owing to- 16- a treatise on white magic copyright 1998 lucis trust the point in evolution of the average man, his reaction to truth and the reaction of the disciple-student or the initiate will differ. this is necessarily so; each will read into the words his own state of consciousness; each will fail to interpret in terms of the more advanced reaction of those on a higher stage of the ladder of evolution. the average reader, however, objects to being forced to recognise wider points of view than his own, and the phraseology which says "it is needless to enlarge on this for it would only be understood by the initiate, serves only to aggravate him, tends to

ns that awakens in readers a dislike for phrases which aptly and truly say "when you are further developed, you will understand the above" this should be made clear. to the master of the wisdom, the nature of the spirit, or that positive centre of life which every form hides is no more a mystery than is the nature of the soul to the esoteric psychologist. the source of the one life, the plane, or state from which that life emanates is the great hidden mystery to the members of the hierarchy of adepts. the nature of spirit, its quality and type of cosmic energy, its rate of vibration and its basic cosmic differentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpreti

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

trate an activity which is progressive and cyclic and evidences increasing momentum. they are dominant at one time and quiescent at another, and according to the particular ray which is making its presence felt at any particular time, so will be the quality of the civilisation, the type of forms which will make their appearance in the kingdoms of nature, and the consequent stage of awareness (the state of consciousness) of the human beings who are carried into form life in that particular era. these embodied lives (again in all four kingdoms) will be responsive to the peculiar vibration, quality, colouring and nature of the ray in question. the ray in manifestation will affect potently the three bodies which constitute the personality of man, and the influence of the ray will produce chang

re we have a slowly developing inclusiveness which finally leads him into the consciousness of the cosmic christ. 3. the higher realisation of unity follows upon this sense of duality, and in this final stage the sense of being soul and body is lost. the consciousness identifies itself with the indwelling life of the planet and of the solar system. when this happens, there is the registering of a state of being which lies beyond word, mind and form expression of any kind. the great jewish seer sought to convey these three stages in the words, i am that i am. he thus expressed them tritely and succinctly and adequately, had we but the development to know it. the third (however understood) defies expression, and hints at a fourth type of realisation which is that of deity itself, about which

its entire ray life. it is one of seven groups of millions of lives which in their totality constitute the one life. from its very nature, the soul is conscious or aware in three directions. it is god-conscious; it is group-conscious; it is self-conscious. this self-conscious aspect is brought to fruition in the phenomenal appearance of a human being; the group-conscious aspect retains the human state of consciousness, but adds to it awareness of its ray life, progressively unfolded; its awareness then is the awareness of love, of quality, of spirit in its relationships; it is god-conscious only potentially, and in that unfoldment lies, for the soul, its own growth upward and outward after its self-conscious aspect is perfected and its group-awareness is recognised. the soul therefore has

ty which we call a human being. when the soul adds to sentiency, quality and self-awareness, the consciousness of the group, then we have identification with a ray-group, and there appears the disciple, the initiate and the master. when the soul adds to sentiency, quality, self-awareness and group consciousness, a consciousness of divine synthetic purpose (called by us the plan, then we have that state of being and knowledge which is distinctive of all upon the path of initiation, and includes those graded lives, from the more advanced disciple up to the planetary logos himself. but forget not that when we make these distinctions it is nevertheless one soul that is functioning, acting through vehicles of varying capacities, of differentiated refinements and of greater and lesser limitation

hat the spiritually minded thinkers who posit an immortal entity are also right? as yet perhaps something is lacking which would bridge the gap between the two positions. is it possible that we may discover a something which will link the intangible world of true being with the tangible world (so-called) of form life? when humanity is assured of divinity and of immortality, and has entered into a state of knowledge as to the nature of the soul and of the kingdom in which that soul functions, its attitude to daily life and to current affairs will undergo such a transformation that we shall verily and indeed see the emergence of a new heaven and a new earth. once the central entity within each human form is recognised and known for what it essentially is, and once its divine persistence is e

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ities. keyserling points this out in these words "the process of shifting levels from the letter to the inner meaning in the matter of spiritual attitudes can be clearly set forth by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and their depths have their roots in god "therefore, no spiritual form can ever be an ultimate expression; every meaning, when it has been penetrated, becomes automatically a mere letter-expression of a deeper one, and herewith the o

d to prepare them for this step, and without whom no progress is possible. they forget that it is not possible for such a master even to contact a man in this relationship until he has made a clear and definite contact with his own soul. it is on the level of awareness which is that of the soul itself that those who can help are to be found, and until we have, as individuals, penetrated into that state, it is not possible for us to be brought into intelligent touch with those who normally function there. initiation relates to consciousness and is merely a word which we use to express the transition which man can make out of the consciousness of the fourth or human kingdom, into the fifth or spiritual kingdom, the kingdom of god. christ came to reveal the way into that kingdom. this initiat

he father. though, as recorded in the new testament, it was divided into definite periods and cycles, and though obviously the detail of what he had to do was only progressively revealed to him, his life constituted one great sacrifice, one great experience and one definite purpose. this definiteness of objective, and this consecration of the whole man to an ideal are conditions indicative of the state of initiation. all life's happenings are related to the carrying forward of the life task. life takes on true significance. this is a lesson which all of us, uninitiate and aspiring, can now learn. we can begin to say "life to me, as i look back on it, is not a succession of experiences but one great experience illumined here and there by moments of revelation."17 this illumination grows mor

d service; it is also unassailable. upon this basis we move with courage from the known towards the unknown. it is finally ineffable, for it emphasises our divinity, is founded upon divine quality, and emanates from god. it is a glimpse into the kingdom of god, and a revelation of the path to be trodden on our way there. it is an expansion which enables us to realise that "the kingdom of god is a state of the soul, coming from the spirit and reflected in the body."22 the first step into this kingdom is through the new birth. the second step is through the baptism of purification. it is a process of growth in the characteristics of the kingdom, and the gradual attainment of that maturity which marks the citizen of that kingdom. to this, christ testified through the baptism when he attained

itrary, are fiction. but these tales are accepted by those who tell them and by their audience as unquestioned truth. the psychology of the primitive compels him to regard things in this way 'magically' what in our more developed and more individual psychology has become a 'sub-conscious' in which the collective life of our ancestors is still operative is the normal psychology of the primitive, a state of 'natural somnambulism' with its distinctive forms of sensitiveness, telepathy, and second-sight, a direct apprehension akin to the artist's of the whole in its parts, of the essential in a multiplicity of detail."34 to this the symbols of the devil and of father christmas bear testimony embodiments of the primal dualities in the realm of quality. man's entire existence, as man, is spent s

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

rifice of that individuality to the group. today, the masses are occupied with the task of becoming conscious of themselves, and are developing that spirit or sense of personal integrity or wholeness which will eventuate in an increased self-assertiveness, that first gesture of divinity. this is well and good, in spite of the immediate complications and consequences in the world consciousness and state of being. hence also the need for the immediate guidance of the disciples in every nation and their training in the life of correct aspiration, with their subsequent preparation for initiation. the task of the intelligent parent today and of the wise teacher of the young should be that of turning out, into world activity, those conscious individuals who will undertake the work of self-assert

on, and much overlapping, fusing and interrelating of aspects, of rays and of processes, within the time cycle. such is the program for humanity, as it concerns the unfoldment of the human consciousness. the whole emphasis of the entire evolutionary process is, in the last analysis, placed upon the development of conscious, intelligent awareness in the life animating the various forms. the exact state of awareness is contingent upon the age of the soul. yet the soul has no age from the standpoint of time, as humanity understand it. it is timeless and eternal. before the soul there passes the kaleidoscope of the senses, and the recurring drama of outer phenomenal existence; but throughout all these occurrences in time and space, the soul ever preserves the attitude of the onlooker and of t

fied with another response apparatus, the desire or astral body his consciousness then becomes the "atlantean consciousness" his desires are no longer so vague and inchoate; they have hitherto been concerned with the basic urges or appetites, first, his urge to self-preservation; then to self-perpetuation through the urge to reproduce; and next, to economic satisfaction. at this stage we have the state of awareness of the infant and the raw savage. gradually, however, we find a steadily growing inner realisation of desire itself, and less emphasis upon the physical satisfactions. the consciousness slowly begins to respond to the impact of the mind and to the power to discriminate and choose between various desires; the capacity to employ time somewhat intelligently, begins to make its pres

rove. though he is still ridden by unreasoning desire most of the time, yet the field of his satisfactions and of his sense-urges are less definitely animal and more definitely emotional. moods and feelings come to be recognised, and a dim desire for peace and the urge to find that nebulous thing called "happiness" begin to play their part. this corresponds to the period of adolescence and to the state of consciousness called atlantean. it is the condition of the masses at this present time. the bulk of human beings are still atlantean, still purely emotional in their reactions and in their approach to life. they are still governed predominantly by selfish desires and by the calls of the instinctual life. our earth humanity is still in the atlantean stage, whereas the intelligentsia of the

must be remembered that the final identification is the result of the experience gained through the medium of the first. these qualities will vary according to the dominance of- 17- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust one or other of the ray energies, but there will be in the final stages no consciousness of quality or ray type, but simply a state of being or of livingness that realises identification with the whole and which, at the same time, holds in solution (if one may use so unsatisfactory a term) all the results of the lesser identifications, the various differentiations and distinctions, and the many ray instincts, impulses, and intuitions. the garnered and expressed qualities, and the possible actions and reactions and awaren

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e in mind. the experiment may fail. whether it does or not, real profit will in any case eventuate. that you may one and all measure up to the opportunity and carry the work forward in the three worlds and in the kingdom where the light of the soul streams forth is my earnest wish and desire. part iii as you face this opportunity in a world which is passing through a major crisis, i would like to state that it is necessary for all working brothers and disciples to have three things in mind if they are to work efficiently and as desired. first: disciples should know that the masters have three grades of workers. there are those doing the difficult work in the outer world. they materialise the forms through which the hierarchy can express its intentions and they make the human contacts. ther

the physical brain lie outside these basic relations where the ashram is concerned leads to greater facility in understanding and to reciprocal interplay. it is wise to remember, however, that the astral potency is far more strongly felt on the physical plane than elsewhere and hence the major emphasis laid upon emotional-desire control in all treatises on discipleship or on preparation for that state. it is not easy for the average beginner on the path of discipleship to grasp this or to see the necessity for the rules and suggestions made. for some people to conform to rule and discipline is not easy unless it is entirely self-initiated. the suggestions which i make to you, my brothers, are only suggestions but it is surely the part of wisdom to follow them as long as you have voluntari

s of the world, the isolated initiates in the many world organisations and the personnel of the new group of world servers will automatically respond to the telepathic sensitivity of such groups as will be found working in the many ashrams of the masters? the result of this success will not be the recognition of any particular group but it will lead to the recognition of a universal power and the state of mind of disciples of all degrees. this will establish in time and without controversy the unity of all beings. the revelation of unity through the power of thought is the glorious consummation of the work of the brotherhood and to this you do, as do all disciples, respond in your highest moments. it can, in a smaller way and according to the measure of your consecration, be your glory and

f preparation for initiation and that is one of the tasks with which i am engaged at this time. i have, therefore, to begin to lay the foundation for this esoteric "unearthing" or "revelation of that which is hidden" i am consequently proffering to you, through these questions, the opportunity to practise early in your training this "distressing revelation" which will later take place in a higher state of consciousness. what is it that i and those who are working on the inner side are seeking to do with these groups? what is the larger objective? the groups have not been formed to train individuals. they have been formed (each of them) as seed groups for a definite and specific end. they are organised to provide channels in the world for the distribution of certain peculiar types of force

by thousands, and they are sincerely and definitely moving forward upon the way. i would remind you here that many, many lives can elapse between the first initiation and the second long, long interludes of silent and almost unapparent growth. you are in no way unique or far ahead of the senior world aspirants. in that lies cause for encouragement and humility. it is naturally not my intention to state who is being prepared for any particular initiation. that is a matter for each of you to discover for himself. it is a matter of interior orientation and not a matter of outside information. one point anent the taking of the first three major initiations, i would like to refer to at this point. it is that they have always to be taken when in a physical body and upon the physical plane, thus

ALICE A BAILEY13 PROBLEMS OF HUMANITY

hievements of mankind (as a result of the unfolding human intellect, it is now possible to think in far wider terms and to see humanity in a truer perspective. our horizon is extending into infinity; our eyes are no longer focussed upon our immediate foreground. the family unit is now recognized in relation to the community, and the community is seen as an integral and effective part of the city, state or nation. dimly, and as yet ineffectually, we are projecting this same concept into the field of international relations. thinkers throughout the world are functioning internationally; this is the guarantee of the future because only when men can think in these wider terms will the fusion of all men everywhere become possible, will brotherhood come into being and humanity be a fact in our c

ng historical past lays upon them the responsibility of a definitely cultural effect upon surrounding nations and of a spiritual giving of which they are as yet apparently unaware. their continued emphasis upon territorial possessions blinds their eyes to the true value of their possible world contribution. being a strongly emotional and individual people, they are, within their own borders, in a state of constant disunion and friction; they have no interior unity. their psychological problem is to achieve an integration which will be based upon the overcoming of racial hatreds. they need to resolve their national problem in terms of goodwill and not of selfish interests. their real problem is the attaining of right internal relationships. although the problem of boundaries, possessions, t

dy learned that lesson in some form- 14- problems of humanity copyright 1998 lucis trust the american people as they pass out of the stage of adolescence must learn the lessons of life through experimentation and resultant experience. this is a lesson that all young people have to learn. the german race is old; the german nation is very young. the italian people are of ancient origin; the italian state is historically of very recent date. the accusation of youth (if it is an accusation) is also true of the united states. a great future lies ahead of that nation but not because of material power or commercial efficiency, as many materially-minded people think. the reason lies in a deeply spiritual, innate idealism, enormous humanitarian potentiality and above all else because virgin and non

today on our way to a far better civilization than the world has ever known and towards conditions which will ensure a much happier humanity and which will see the end of national differences, of class distinctions (whether based on an hereditary or a financial status) and which will ensure a fuller and richer life for everyone. it will be obvious that very many decades must elapse before such a state of affairs will be actively present but it will be decades and not centuries, if humanity can learn the lessons of the world war, if the reactionary and the conservative peoples in every nation can be prevented from swinging civilization back on to the bad old lines. but a beginning can immediately be made. simplicity should be our watchword for it is simplicity which will kill our old mater

ld and has led since time began to cruel and destructive wars. it has today brought the entire planetary population to its present dire and dreadful condition so that men everywhere are beginning to realize that unless something is fundamentally changed, mankind is practically already destroyed. but who will engineer the needed change and where is the leadership which will bring it about? it is a state of affairs which mankind itself must face as a whole; and by meeting and facing this basic expression of universal wrongdoing, humanity can bring about the needed change and is offered a new opportunity for right action, leading to right human relations. from the angle of our subject, the problem of the minorities, this sense of separateness (with its many far-reaching effects) falls into tw

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

his unique work within which all his other activities will have their place will be the outcome of the fermentation and the germination going on in the world of men at this time, of which the many conferences are the outer evidence. it was these various unique conditions which the christ faced during the years of war when the need of humanity forced him to decide to hasten his coming. the unhappy state of the world as the result of centuries of selfishness and of the world war, the unique sensitivity which men everywhere were showing (as a result of the evolutionary process, the unique spread of knowledge about the spiritual hierarchy and the unique development of group consciousness, showing itself on every hand in the multiplicity of conferences, confronted christ with his unique occasio

into a jewish city called jerusalem but into "the place of peace (as the word "jerusalem" means. a careful consideration of the world situation today and a dedicated use of the imagination will reveal to the sincere thinker how appalling is the task which he has undertaken. but he has again "set his face to go to jerusalem (luke ix.51) he will re-appear and guide mankind into a civilisation and a state of consciousness in which right human relations and worldwide cooperation for the good of all will be the universal keynote. he will through the new group of world servers and the men of goodwill complete his association with the will of god (his father's business) in such a manner that the eternal will-to-good will be translated by humanity into goodwill and right relations. then his task w

ence and in order that we may understand more fully let us apply these three phrases (inappropriate as they basically are) to the actions and the reactions of the christ. there is no crisis for him in the sense that crises exist for us; there is no strain or stress attached to his point of tension; the parallel is, however, good enough to convey something to you of what has transpired within that state of awareness which distinguishes the spiritual hierarchy; to this state of consciousness we can give the name of "spiritual perception" in contradistinction to the mental perception which is the human counterpart. it must be remembered that the point of crisis, producing the point of tension to which the christ may be regarded as voluntarily subjecting himself is a hierarchical matter or eve

ered that the point of crisis, producing the point of tension to which the christ may be regarded as voluntarily subjecting himself is a hierarchical matter or event, because the entire hierarchy is involved in the crisis. the reason for this is simple: the christ and his workers know only the experience of group consciousness. a separative participation and attitude is unknown to them, for their state of awareness is inclusive and in no way exclusive. using, therefore, human terminology in order to interpret the divine reactions of the christ and his disciples, it must be realised that the point of crisis which is responsible for hierarchical tension and for the eventual appearance or the emergence of the christ, lies behind the christ; it is in the field of long past experience. the cons

ligently use it. the right to use certain great words of power or "stanzas of direction" is never lightly accorded. the decision of christ to appear again among men, bringing his disciples with him, drew forth this permission from the lord of the world, the ancient of days. after this climaxing point of spiritual crisis and its consequent decision, a point of tension was reached and it is in this state of spiritual tension that the church invisible is now working and planning, swinging the disciples of the christ, active on earth, into the same condition of spiritual tension. the success of christ's return to visible presence, as well as other factors (related to his reappearance, are dependent upon happenings and contacts which are now taking place within this period of tension. in any po

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

f the why and the wherefore of present world conditions, the writers are necessarily dealing only with effects. few there are that can penetrate into the distant world of causes or look back into the that ancient past and see past and present in their true perspective. i, however, seek to deal with causes predisposing, effective, determining, and productive of those events which cause the present state of affairs. i deal with energies; they are concerned with resultant forces. i would remind you here that these effects which are producing so much fear, foreboding and concern are but temporary and will give place to that ordered, rhythmic imposition of the needed idealism which will be applied eventually by love, motivated by wisdom in cooperation with intelligence. all will be actuated by

d law. this is a fact of great significance to the hierarchy for it indicates a point reached. the major ideas in the world today fall into five categories which it would be well for you to bear in mind: 1. the ancient and inherited ideas which have controlled the racial life for centuries aggression for the sake of possession and the authority of a man or a group or a church which represents the state. for purposes of policy such powers may work behind the scenes but their tenets and motives are easily recognisable selfish ambition and a violently imposed authority. 2. those ideas which are relatively new such as nazism, fascism, and communism, though they are not really as new as people are apt to think. they are alike on one important point, i.e. the state or community of human beings c

recognisable selfish ambition and a violently imposed authority. 2. those ideas which are relatively new such as nazism, fascism, and communism, though they are not really as new as people are apt to think. they are alike on one important point, i.e. the state or community of human beings counts as of importance whilst the individual does not; he can be sacrificed at any time for the good of the state or for the so-called general good. 3. the idea, neither old nor particularly new, of democracy in which (supposedly but as yet never factually) the people govern and the government represents the will of the people. 4. the idea of a world state, divided into various great sections. this is the dream of the inclusively-minded few, for which many regard humanity as yet unready. towards this th

will indicate fully how wisely, sanely and disinterestedly he used this type of force for the attainment of first ray objectives. it might be apposite here to point out that such first ray exponents of force are often misunderstood and hated. they may and often do misuse the energy available but they also use it constructively within the desired limits of the immediate plan. i would also like to state that the lot of a first ray disciple is hard and difficult. there are disciples of shamballa just as there are disciples of the- 8- the destiny of the nations copyright 1998 lucis trust hierarchy and this is a fact hitherto not recognised and never as yet referred to in the current writings on occult subjects. it is wise and valuable to remember this. they are powerful, these disciples of sh

ries. let me assure you that under the pressure of modern life, under the strain of the imposed present conditions and civilisation, plus the mental concern, the terror of marching armies, the thunder of the many voices and the stress of the worldwide economic stringency, the human consciousness is rapidly awakening from its long sleep. that great and fundamental reality which you call the "human state of mind" is just beginning to focus itself upon the things which matter and to express itself in a living fashion. that is the factor of moment and not the happenings in any particular country. and, i would remind you, all that is occurring is an evidence of energy and is expressive of force. that is the factor never to be forgotten. it is essential that you recognise them as existing. there

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

p of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, i will concisely state the purpose: dharma means duty, or obligation, and it is your definite and specific obligation to develop the intuition. the means or methods whereby this development is to be brought about, can be by the study of symbols. i would ask you to note that generalities concerning the intuition, and attempts to define it are very common, but that a real appreciation of it is rare. we are told by p

ty, or any series of triplicates within the macrocosmic or microcosmic manifestation. but that activity and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. it must be remembered (and here becomes evident the value of a certain amount of technical or academic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that of the buddhic or intuitional plane. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must fe

man pride and satisfaction. maya is oft regarded as being of the same nature as the concept promulgated by the christian scientist that there is no such thing as matter. we are asked to regard the entire world phenomena as maya and to believe that its existence is simply an error of mortal mind, and a form of auto-suggestion or self-hypnotism. through this induced belief we force ourselves into a state of mind which recognises that the tangible and the objective are only figments of man's imaginative mind. this, in its turn, is likewise a travesty of reality. illusion is regarded rather the same way, only (as we define it) we lay the emphasis upon the finiteness of man's mind. the world of phenomena is not denied, but we regard the mind as misinterpreting it and as refusing to see it as it

o understand that whereof i speak. first, the united auras of the group members ever determine the group condition, the group activity, usefulness, problem and glamour. hence emerges individual group responsibility and- 18- glamour: a world problem copyright 1998 lucis trust individual usefulness. each of you either hinders or aids the group, according to his auric condition, which is either in a state of glamour or illusion or is kept relatively free from these conditions. second, that the first job that each of you has to do is to determine his own peculiar problem. in giving you your individual instructions, i will take up with you in this instruction where the particular tendency in this direction of each of you lies, and whether it is glamour, illusion or maya to which you habitually

lusion. there are three further questions which you might put to yourself, facing the issue in the light of your soul: 1. do i suffer primarily from glamour or from illusion? 2. do i know which quality or characteristic in my nature facilitates my tuning in on the world glamour or the world illusion? 3. have i reached the point where i can recognise my peculiar dweller on the threshold, and can i state what form it takes? that you may indeed as individuals and also as a group learn the meaning of true self- knowledge and so learn to stand in spiritual being, increasingly free from glamour and illusion, is the prayer of your friend and brother who has fought his way through to a greater measure of light. during the past six months, four members of this group of students have been fighting g

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

igher symbols, vibratory contact, telepathy, inspiration and illumination. i have, however, in the above, dealt with the general outline and we will take the specific details later. the work of the telepathic communicators is one of the most important in the coming new age, and it will be of value to gain some idea of its significance and techniques. i would, in summarising the above instruction, state that in connection with individuals: 1. telepathic communication is a. between soul and mind. b. between soul, mind and brain. this is as far as interior individual development is concerned. 2. when it is found between individuals, telepathic communication is a. between soul and soul. b. between mind and mind. c. between solar plexus and solar plexus, and therefore purely emotional. d. betwe

distinguish the new age. there must also be mental development and mental control. this form of telepathy is not a function of the animal soul, as in the case of the solar plexus contact and response to messages by the emotionally polarised man or woman. this telepathic rapport and response is a characteristic of the human soul working from mind to mind and from brain to brain. it is literally a state of consciousness which is sufficiently conditioned by the integrated mental person so that he is aware of and inclusive of the mental state and thought processes of another person. 3. the energy of prana, or the etheric force of the vital body. this energy, by an act of the will and under the pressure of the magnetic power of love, responds to or is receptive to the dual energies mentioned a

-related activity. 2. by the cultivation of sensitive reactions to each other and to the other human units with whom the lot of the disciples may be cast. this involves: a. sensitive physical reaction, via the centres, to the forces emanating from the centres of those with whom the disciples are associated. particularly should the sensitivity of the ajna centre be developed. b. sensitivity to the state of feeling or to the emotional reactions of those around. this is done through the development of compassion and of sympathy, plus that detachment which will enable one to take right action. c. sensitivity to the thoughts of others through mental rapport with them upon the plane of mind. 3. by all these done also in group formation as well as individually. all the activities mentioned above

impression. the discovery of a weakness in a group brother should only produce the evocation of a deeper love; the discovery that you have made a mistake (if you have) in interpreting a brother should only prompt you to a renewed vital effort to approach more closely to his soul; the revelation to you of a brother's strength will indicate where you can look for help in any hour of your own need. state frankly what you feel as you work month after month at this task of group rapport, deliberately tuning out criticism and substituting for it analysis an analysis impersonally given; state truthfully what you sense and register. your conclusions may be right or wrong, but a definite effort to comply and to recognise consciously the gained impression should aid the group blending without undue

and for spiritual adventure, and as the indication of a wider field wherein consciousness may expand more and more and register increasingly the divine purpose waiting to be more fully known. therefore, from the more normal field of what we may call ordinary telepathic perception (just now coming to recognition by ordinary science, through a slowly learnt process of invocation and evocation, to a state of consciousness distinguished by a trained sensitivity, the disciple moves. he unfolds a spiritual recognition which is controlled, understood, and directed to useful hierarchical ends. in these words, you have a very simple definition of the process to which we give, technically, the name: the science of impression. another point to remember is that this science is the basic science of sen

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

e twelve creative hierarchies. 3. the seven rays and the planets as they govern the twelve houses of expression. as we ponder and think and as we correlate the various aspects of the teaching, we shall find three propositions emerging which govern the inflow of life to the planet and to the individual man. these have been laid down earlier in a treatise on the seven rays but it might profit us to state them here: proposition one every ray life is an expression of a solar life and every planet is therefore: 1. linked with every other planetary life. 2. animated by energy pouring into it from the seven solar systems, of which ours is one. 3. actuated by three streams of force: a. coming from solar systems other than our own. b. our own solar system- 16- a treatise on the seven rays- volume i

rarchies are all interrelated and are negative or positive to each other, as the case may be. as is stated in the secret doctrine, i. 238, this hierarchy is the nursery for the incarnating jivas; and it carried in it the germs of the lives which achieved the human stage in another solar system, but were not able to proceed beyond that owing to the coming in of pralaya, which projected them into a state of latency. the condition of the hierarchy is similar, only on a cosmic scale, to the condition of the seeds of human life held in a state of obscuration during an interchain period. the three other hierarchies dealt with (first, second and third) were those who have (in previous kalpas of logoic manifestation) passed beyond the human stage altogether. they are, therefore, the arupa or forml

are due to the polarisation of the individual upon the astral plane. it is interesting also to note in this connection that due to the precession of the equinoxes a fourth type of force is brought to bear upon the planet and man, but one which is seldom recognised and given due place in the horoscope. the month and the sign, or the place of the sun in the heavens, do not really coincide. when we state, for instance, that the sun is "in aries" it conveys an esoteric truth but not an exoteric fact. the sun was in aries at the beginning of this great cycle, but it is not in exactly the same position today when it is "found" in that sign. also it should be remembered that as it is necessary to know the moment of birth and the place of birth in casting the horoscope of the individual, so in or

iously aware might be a very low one for another person. the constellations and the planets which govern them may, and do, have one effect upon the mass and another upon the average individual man, and still a third effect upon the disciple or the initiate. as the various energies and forces circulate throughout the etheric body of our solar system, their reception and effect will depend upon the state of the planetary centres and upon the point of unfoldment of the centres in individual man. that is why the various charts and tabulations can differ so widely and different planets can appear as ruling the constellations. there seems to be no fixed rule and the student gets bewildered. orthodox astrology posits one set of planetary rulers, and they are correct as far as the mass of humanity

at the height of personality ambition in capricorn? 2. or, is this person beginning to manifest as a soul, pouring light through dense fogs of illusion, and preparing for the major tests in scorpio, to be followed by initiation in capricorn? subsidiary questions would, for instance be: for which death is the man preparing? is there an imminent crisis at hand which indicates a birth into some new state of consciousness? the crucial question, however, to be determined in every case, is the direction in which the man is progressing around the wheel of life. the orthodox horoscope concerns the personality life and the form is bound upon the "wheel of life as it turns from right to left (from aries to taurus via pisces. but the soul is bound to the wheel as it turns from left to right, going f

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

undays was thrown open to the general public. i have two recollections of that library. i remember standing at one of its windows and trying to picture the scene as sir william temple must have seen it with its formal gardens and terraces, peopled by great lords and ladies in the dress of the period. and then another scene, this time not imaginary; i saw my grandfather's coffin in which he lay in state with only one great wreath upon it, sent by queen victoria. the life of my sister and myself at moor park (where we lived till i was nearly thirteen) was one of great discipline. we had had lives of travel and change and i am sure the discipline was badly needed. the various governesses we had applied it. the only one i remember in those early days was called by the peculiar name, miss milli

are only wanting to hear their own voices and know everything, then i am helpless and often afraid. i do not care if people agree or disagree with my particular brand of knowledge or formulation of truth (for we all must have that for ourselves) but they are impossible to help if completely satisfied with their own. to me, the ultimate hell (if there is a hell, which i very much doubt) would be a state of complete satisfaction with one's own viewpoint and therefore such a static condition that all evolution in thought and all progress would be permanently arrested. fortunately, i know that evolution is long and steadily proceeding; history and civilisation prove it. i know, too, that behind all intelligent processes stands a great intelligence and that a static condition is impossible. but

r significances and meanings. hence, also, the probably incorrect translation of very ancient terms and hence, also, the well meant but crude interpolations of the early christian monks who tried to render into their mother tongue these ancient writings. i realise all this now but in those days the english bible was infallibly correct and i knew nothing about translation difficulties. this was my state of mind when a great change took place in my life. my sister announced her intention to go to edinburgh university and work for her medical degree and i was immediately faced with the problem as to what i was going to do. i did not want to live alone, or to spend any time travelling about and amusing myself. i did not, surprisingly, want to be a missionary. i was dedicated to good works, but

d 45 degrees below zero in the winter. yet, in my day, even in the bitterest cold, we had to wear sun helmets. i find that sun helmets are not worn so much these days and two of my daughters, who have been in india for years with their husbands, seldom wore them and laugh at my ideas. but in my day they were de rigeur. quetta is the largest town in baluchistan, and baluchistan is a kind of buffer state between india and afghanistan. i spent nearly two years there, off and on, though i went down into india several times, crossing the sind desert five times. there is very little vegetation in baluchistan, except juniper trees, until the land is irrigated and then anything can grow. the roses in baluchistan are something that i have seldom seen equalled anywhere and in my day they blazed in e

mediately for meerut. i had a first class free pass on the great indian peninsula railroad (g.i.p) and could come and go as i liked all over northern india. my fellow worker tried to persuade me not to go, but i felt i was needed. when i arrived at meerut, i found that one of the managers had had a sun-stroke, had hit his head on a beam and gone insane. i found his young wife and child in a great state of mind. suicidal mania had developed and the doctor warned me that a homicidal tendency might result. his young wife and i looked after him for ten days until i could arrange for his passage to great britain, where he ultimately recovered. another manager got depressed and kept threatening to commit suicide. i studied him for awhile and got fed up with his constant threat, so one day i fetc

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

f the causes of physical disease and troubles is to be found. 4. the mental body, or that much of the chitta or mind stuff which an individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that the constant reiteration by certain schools of healers that the mind is the cause of all sickness is not as yet a fact. a million years hence, when the focus of human attention has shifted from the emotional nature to the mind, and when men are essentially mental as today they are essentially emotional, then the causes of disease

tient's force-body and so facilitate the work of healing. therefore, the healer has the duty of rendering himself effective, and according to what he is, so will be the effect upon the patient. when a healer works magnetically and radiates his soul force to the patient, that patient is enabled more easily to achieve the end desired which may be complete healing, or it may be the establishing of a state of mind which will enable the patient to live with himself and with his complaint, unhandicapped by the karmic limitations of the body. or it may be enabling the patient to achieve (with joy and facility) the right liberation from the body and, through the portal of death, to pass to complete health. part one the basic causes of disease this is the problem with which all medical practice dow

) his activity. bear in mind the two words which i earlier gave. they sum up the healer's story: magnetism and radiation. they are different in their effects as we shall later see. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or may increase the so-called evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. the patient's soul responds through the response of his aura to the radiation of the healer's aura, flooded with soul energy. i

g to a man from outside and not as the result of his own peculiar blood condition. such infections are the various so-called infectious and contagious diseases, and prevalent epidemics. these may come to a man in the line of duty, through his daily contacts, or through a widespread condition of disease in his environment. 3. diseases due to malnutrition, particularly when found in the young. this state of undernourishment predisposes the body to disease, lowers the resistance and the vitality, and of offsets the "fighting powers" of the man, leading to premature death. 4. heredity. there are, as you well know, certain forms of hereditary weaknesses, which either predispose a person to certain illnesses and consequent death, or produce in him those conditions which lead to a steady weakenin

ain cells also hinder man from correct realisation. this fact is often unrecognised. the apparatus of realisation is as yet inadequate. this point needs emphasising. 5. national and racial temperaments, with their predisposing temperaments, and prejudices. these factors again prevent a just appreciation of these realities. i have given enough here to indicate to you the stupidity of attempting to state that you understand these laws towards which you are groping and which you seek to understand. nowhere in human thought is the darkness greater than in connection with the laws concerning disease and death. it is necessary, therefore, to realise that, from the start, in all i have to say, under the heading the psychological causes of disease, i am not dealing with those complaints or predisp

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ment for those who have succeeded or are succeeding in attaining the indicated goals. there must be a spiritual future indicated. it is that which is required now. the word "spiritual" does not refer to religious matters, so-called. all activity which drives the human being forward towards some form of development physical, emotional, mental, intuitional, social if it is in advance of his present state is essentially spiritual in nature and is indicative of the livingness of the inner divine entity. the spirit of man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2

for out of it must grow that which is new, its flower and its fruit. education involves more than the investigation of a subject and the forming of subsequent conclusions leading to hypotheses which, in their own turn, lead to still more investigation and conclusions. education is more than a sincere effort to fit a child or adult to be a good citizen, an intelligent parent and no charge upon the state. it has a far wider application than producing a human being who will be a commercial asset and not a commercial liability. education has other objectives than rendering life enjoyable and so enabling men and women to achieve a culture which will permit them to participate with interest in all that transpires in the three worlds of human affairs. it is all the above, but should also be much

of him into the world of objective phenomena and relationships; it should have brought him to the knowledge of a door leading into the world of reality and through which he may pass at will and there assume and work out his relation to other souls. this second question relating to the type of experience which would aid the child to round out his development and be supplementary to the compulsory state curriculum is well-nigh impossible to answer, owing to the wide differences in human beings and the practical impossibility of finding those teachers who work as souls and as minds. every child should be studied in three directions. first, to ascertain the natural trend of his impulses: are they towards physical expression, towards manual labor, in which one would include such a wide range o

idealism or mysticism, expressing itself in terms of approach to a felt but unseen deity, an expression of the way of feeling. yet there were highly sensitive races, composed of nations and groups who laboured over the development of the feeling nature, consciously sometimes, but mostly unconsciously. their attitude to each other, as individuals or nations, was primarily sensitive and emotional a state of consciousness (i cannot say state of mind) most difficult for the modern aryan race to grasp, or even intuit, for with us the mind is beginning to function. their attitude to the deity was equally sensitive, and their religious activities were mystical and devotional, devoid of any mental understanding. they were significantly emotional in reactions to beauty, to the terror evoked by divi

recognise. finally, we shall seek to see what are the basic ideas (beginning with the recognised instincts) which have led man, step by step, to his present struggle for world betterment, group elevation and natural self-determination with a view unconscious for the most part of providing a better organ of expression within the living organism, humanity. it is therefore a platitude and truism to state that humanity is today passing through a crisis of immense proportions. the causes of this crisis must be sought in many factors. they lie in the past, in the growth through evolution of certain basic tendencies in man; in past mistakes, present opportunities and the powerful activity of the hierarchy of love*(1) the future is of great promise, provided man can learn the lessons of the prese

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f outer forms express in essentiality the world in which multiplicity is reduced to simplicity, though this does not connote synthesis. i wonder if any of you really grasp the extent of the effort which i have to make in order to reach your minds and teach you? when, for instance, i seek to send out these instructions i have to make the following preparation. first, i seek to ascertain the mental state and preparedness of the amanuensis, a.a.b, and whether the press of the other work upon which she is engaged in connection with the plan of the spiritual hierarchy permits of her right reception; for if the work is exerting extreme pressure and if she is occupied with urgent problems, it may be needful for me to wait until such time as circumstances give her the needed leeway both of time an

having raised your consciousness as high as you possibly can, endeavour then to hold steady, holding the mind unwaveringly "in the light" and letting the brain consciousness and its registration drop below the level of consciousness. 2. then initiate a new effort. realise that, on my side, i also stand steady, pouring out upon you my love and strength and endeavouring to lift you up into a higher state of consciousness. 3. visualise ahead of you (if i may use so inadequate a word) a disk or sphere of indigo blue, a deep electric blue. in the centre of that disk imagine that i, your tibetan brother, am standing. my appearance and personality matter not- 12- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour

work in connection with your full moon contact. two days before the time of the full moon, i will ask you to begin to cultivate that inner attitude of poised re-collectedness which will lay the right foundation for further work and which will help to shift the focus of the attention from the objective to the subjective work. it is an attitude more than an activity. ponder on this phrase. it is a state of consciousness which can be carried forward, no matter what may be the outer activity or interests, and it involves no outer silence, or cessation of normal behaviour. it is part of the training which has for its goal the living (by the disciple) of a dual life a life of active participation in world affairs and a life of intense mental and spiritual preoccupation. make a most definite eff

world servers will be active, we shall later deal in detail, and i will give two series of instructions which can act as a guide for all your reconstruction work. one instruction will be for my disciples, and through them for the new group of world servers, of which they are a part; another will be for the men and women of goodwill, and through them for the world of thinking men. however, i might state that the background or groundwork of all that you may be asked to do is the triangle work. in the subjective work, the new group of world servers will be peculiarly active, creating the network of light; in the objective work, the men and women of goodwill will bestir themselves, creating the network of goodwill. the function of the new group of world servers is dynamically to "force" the en

nd energies which directed by the hierarchy will pour into the human family, causing spiritual stimulation, spiritual receptivity, spiritual aspiration and a great readiness for that which is new. you will therefore have two opposing conditions to consider, with which to deal, and you will need much wisdom. you will have to assist in the task of preventing the relapse of a tired humanity into the state of mind of which inertia, a reverting to the old, and a demand for the ancient ways are characteristic. you will also have to aid in the directing of the registered spiritual energies into avenues and channels of usefulness where they can accomplish the greatest good. ponder on this. i have given you much in this instruction. i seek to make my ashram useful at this time of crisis. we have ha

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ow which centre in that body they use whilst working psychically, and they must learn to look out, as souls, upon the world of illusion in which they are undertaking to work; from their high and pure position let them see clearly, hear truly and report accurately, and so serve their age and generation, and make the astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the path. i cannot here write concerning the technique of that training. the subject is too vast for a brief article. i do say, with emphasis, that a more careful and wise training is needed and a more intelligent use of the knowledge which is available, if sought after. i appeal to all who are interested in t

might be of value here if i pointed out the distinction which exists between a civilisation and a culture. a civilisation is an expression of a mass level of consciousness as that consciousness works out in physical plane awareness, physical plane adjustments, relationships and methods of living. a culture is essentially an expression of the intellectually and vitally mental significances and the state of consciousness of the mentally polarised people of the race, of the intelligentsia or of those who constitute the link between the inner world of soul life and the outer world of tangible phenomena. in those words the raison d' tre of the mental plane is concisely stated. its function in this connection will be increasingly understood during the next few decades. the masses are negative to

you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the world illusion exists and the astral plane is for you a fact. but this i can say: for the initiate members of the great white lodge the astral plane does not exist. they do not work on that level of consciousness, for the astral plane is a definite state of awareness even if (from the spiritual angle) it has no true being. it embodies the great creative work of humanity down the ages, and is the product of the `false' imagination and the work of the lower psychic nature. its instrument of creative work is the sacral and the solar plexus centres. when the energies, finding expression through these two centres, have been transmuted and carried

we now know as disease of the worst kind, though death and certain forms of bodily breakdown which may eventually end in death will, of course, still be prevalent. the overcoming of death is not contingent upon the elimination of bodily ills, but upon the establishing of that continuity of consciousness which carries over from the physical plane of life to the inner subjective existence. of this state of being, groups such as this third group can be the custodian and their problem is therefore- 30- the externalisation of the hierarchy copyright 1998 lucis trust 1. to establish that state of personality development which will lead to magnetic living upon the physical plane. 2. to study the laws of life, which are the laws of health and of right relationship. 3. to develop that continuity o

grasp some of the universal implications which the signs of the times portray and not be entirely engrossed with the immediate situation or dilemma; too close a perception and too near a point of view does not tend to true understanding. it fails, for one thing, to indicate the particular place in the general world picture which the immediate happenings outline. it is a platitude and a truism to state that humanity is today passing through a crisis of immense proportions. the causes of this crisis must be sought in many factors. they lie in the past; in the growth, through evolution, of certain basic tendencies in man; in past mistakes, present opportunities, and the powerful activity of the hierarchy of love. the future is of great promise, provided man can learn the lessons of the prese

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

spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this may seem to you and well-nigh unintelligible) the effects upon the hierarchy are even more compelling and transmuting than they are upon humanity. i would add also that the point of lowest descent of the energies has now been reached, and the nature of the present opportunity is therefore changing. these energies have now passed what we

om the angle of the life-tendency and of entire dedication to humanity remains untouched by the limitations, still existent, of the personal lower self. b. into the cold. this means that the focus of the life is now in the realm of clear truth and of pure reason. the life of the initiate is being rapidly transferred out of the egoic centre, the soul vehicle, on to the level of the buddhic life or state of being. note, i do not say "of consciousness" this is formless, but preserves the fruitage of form experience. it is being oriented towards a realised unity and identification with the life aspect of divinity, and yet- 29- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust preserves its own recognised and achieved identity. on this level of pure

ifestation, love will be to the will aspect what intelligence is, in this solar system, to love. rule two in our study of rule one on initiation, we gained (or perhaps fixed more clearly in our minds) three major thoughts: 1. that the path of initiation is one on which we develop the will aspect of divinity. 2. we learn also to use consciousness as a jumping off place for the recognition of a new state of realisation, which is not consciousness at all, as we understand that term. 3. we undergo, prior to each initiation, two major tests that of the burning ground and that of the clear cold light. we closed our discussion with the thought of tension and i defined it as the identification of the brain and soul with the will aspect and the preservation of that identification unchanged and immo

its joy. i mean just that. the symbol or first expression of this (for all in the three worlds is but the symbol of an inner reality) is the driving urge to betterment which is the outstanding characteristic of the human animal. from discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. at first this is interpreted by him in terms of material welfare; then this divine discontent drives him into a phase of the struggle which is emotional in nature; he craves emotional satisfaction and later intellectual pursuits. all the time this struggle to attain something ever on ahead creates the instruments of attainment, gradually perfecting them until the threefold pe

ire personality, integrated and oriented, is focussed at a point of tension; then he utters his cry (symbolic of a voiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the hierarchy, in the second. the door is only a symbol of separation; it divides one place from another location, one sphere of activity from another, and one state of consciousness from another. it fosters in the aspirant a sense of duality. it is a word descriptive of the mystic attitude. this attitude embraces the concepts of here and there, of soul and body, of god and man, of hierarchy and humanity. but rule iii, as voiced for initiates, demonstrates that this mystical realisation finally goes; the sense of separation disappears, and the door is le

ALICE BAILEY THE LABOURS OF HERCULES

d space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study therefore of hercules the disciple

l mind began to reveal truth to him and he saw the underlying purpose. these are the higher correspondences of the three aspects of the personality, his mind, his emotional nature, and his physical body. we now discover him going through a very peculiar stage. we read in the ancient story that hera (psyche, or the soul) drove him mad. she drove him mad through jealousy and, whilst in that curious state, we read that he slew his children and his friends and everyone connected with him. may it not be suggested in this connection that he passed through that unwholesome state common to all beginners on the path of discipleship, in which a morbid conscientiousness sacrifices everybody and everything to individual soul unfoldment? this is a most common fault with aspirants. their sense of propor

seek the country, guarded by gate the third, and find the golden apples. bring them here. the tibetan (djwhal khul- 27- the labours of hercules the meaning of the labor in spite of all initial partial failure, hercules has made his start. in line with the universal law he has begun his work oil the mental plane. in the working out of the creative plan, thought-impulse is followed by desire. that state of consciousness, which we call mental, is succeeded by the state of sensitivity, and this second labor deals with the desire world and with the potency of desire. it is one of the most interesting labors and one that is [42] told us in fullest detail. some of the accounts given of the various tests to which hercules was subjected are exceedingly sketchy and brief in outline, but the tests i

ieve that the physical sex act is his highest point of spiritual opportunity and that, at such a moment, he can touch, if he will, the kingdom of heaven. the other attitude, which makes marriage and all expression of the sex life a sin for a disciple and which says that a man cannot be pure in the truly spiritual aspect if he marries and raises a family, is as devastatingly dangerous. there is no state of consciousness and no condition of life in which it is impossible for a man to function as a son of god. if it is not possible for a man to live the life of discipleship and the life of initiation and, with due self-control and understanding, live a normal, balanced sex life; then there is a department of human expression in which divinity is helpless, and this i refuse to recognize. there

ation, no use of the physical apparatus, in which the soul cannot fulfil the part of the dominating factor and all things be done truly to the glory of god. but the soul must control, and not the lower nature. people forget that some of the greatest of the world initiates married; that the buddha married and had a son, and must have been an initiate of high degree when he entered into the married state [50] they forget that moses, david the psalmist, and many of the outstanding figures in the world of mysticism in both hemispheres, were married and raised families. disciples belong to all races, both in the occident and in the orient, and the attitude of different races towards sex is widely diversified. standards of conduct differ. the legality or the illegality of relations varies. diffe

AN INTRO TO STUDY OF THE KABALAH

tum of the kabalah. i grant that in many extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the keynotes of a great spiritual divine concealed power, of its emanations in manifestation, of its energising of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it may be that the catholic church, from which the protestant church seceded, was from its origin in the possession of the hebrew rabbinic secret of the intentional exoteric natu

monstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to concei

man, the greek protogonos. successive stages of beings of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re-development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. before we consider man in his present state we must note the views of the kabalah upon man in his primal state. man was the final word of creation, he was a r sum of all forms, and so transcended the angels in his faculties. the first man had no fleshy body, no material envelope: adam and eve were clothed only in ethereal forms, and were not subject to appetites or passions, they dwelled in light in the gn oidn, garden of aidin, of ed

ANALYSIS OF THE 5 6 INITIATION

isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, th

he is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir

membered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in th

libriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is th

APOCRYPHON OF JOHN

ncy. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "and when yaltabaoth noticed that they withdrew from him, he cursed his earth. he found the woman as she was preparing herself for her husband. he was lord over her, though he did not know the mystery which had come to pass through the holy decree. and they were afraid to blame him. and

m) he will be with the power, they will be saved and become perfect and be worthy of the greatness and be purified in that place from all wickedness and the involvements in evil. then they have no other care than the incorruption alone, to which they direct their attention from here on, without anger or envy or jealousy or desire and greed of anything. they are not affected by anything except the state of being in the flesh alone, which they bear while looking expectantly for the time when they will be met by the receivers (of the body. such then are worthy of the imperishable, eternal life and the calling. for they endure everything and bear up under everything, that they may finish the good fight and inherit eternal life" i said to him "lord, the souls of those who did not do these works

ARADIA GOSPEL OF THE WITCHES

otry and virtue in excess, or unto inquisitioning that is to say,when we are so overburdened with innately born sin that all our free will cannot set us free fromit. 31 it was during the so-called dark ages, or from the downfall of the roman empire until the thirteenthcentury, that the belief that all which was worst in man owed its origin solely to the monstrous abus-es and tyranny of church and state. for then, at every turn in life, the vast majority encountereddownright shameless, palpable iniquity and injustice, with no law for the weak who were withoutpatrons. page 61 n r r r r r lavernawas the roman goddess of thieves, pickpockets, shopkeepers or dealers, plagiarists, ras-cals, and hypocrites. there was near rome a temple in a grove where robbers went to divide theirplunder. there w

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

as prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obligation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to the candidate. that of apprentice reca

on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic postulant. but this state signified also that his arm is ever ready to do battle with the enemies of the holy christian religion and his heart for the sacrifice of his entire being to jesus christ. the alleged correspondences and meanings are developed at some length, but it will be sufficient to mention that the masonic candidate enters the lodge poor and penniless, because t

BALANCE J

image of pan, which was actually a section of the late pastel called the vampires are coming. this image was widely used in the seventies on several occult type book jackets and was a key figure in the promotion of the eclectic magazine series man, myth and magic. here were a clutch of excitingly vivid and dynamically coloured originals. my mouth went dry, my head reeled and i was shocked into a state of genuine awe. these were the real thing. i remember a dual self-portrait in which the two facing heads of spare seemed to be locked into some perpetual argument. there was an eerie study of a transported medium, her eyes neither open nor closed, and then there was a martian coloured astral landscape with a single figure of a seated satyr looking into the orange-red void. i liked this one t

sometimes conflict with his earthly needs. early in his life spare was a super-sensualist he loved the textures and the stuff of life and surrounded himself with objects of richness and taste that fuelled his visions. his books from that period such as the book of pleasure (self-love) subtitled the psychology of ecstasy, acknowledge that the celebration of the corporeal and the physical, allows a state of grace that leads to a spiritual enlightenment. his love of the world and the spiritual acceptance of everything in it, lead to a heightened awareness of sense and sensation. as he got older he tempered this with an increasingly strong stoic streak, which helped him cope with his impoverished domestic situation. there are few examples of practicing shaman artists. one can cite the painters

BALANONES TEMPLE OF SET FAQ

2, 1999> if tos is a "legally recognized" entity, is it then tax-exempt? and are> tos priests able to perform legally binding marriage ceremonies? i was> wondering because i know that gov't recognition of one's path as a *real> religion has been an issue in the neo-pagan community for quite a while. yes, from its initial incorporation, the temple of set is a legal religious corporation within the state of california, and it is fully tax exempt (i believe most of us would gladly do away with the tax exemption of all religious organizations, losing our own if it meant that all christian, jewish, hindu, scientologist, and other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding m

gister a in the british isles had it almost as bad, but at least english was their native language (though they had to deal with many curve balls tossed by our writing most setian materials in american english rather than british english. it's not easy, as priestess n, adept b, priest c, adept d, magistra h, priest r, priest w, and several others can report (several were the only setians in their state, and a couple were the only setians in their country. it's not easy, but it can be done, as these have shown. only you can tell whether you're up to the task. from: christopher merwin, date: sat, 19 dec 1998 as a temple initiate from a small town in north carolina i think perhaps i can help you with some of your queries. due to the widespread distribution of temple members many pylons are or

e the ii. there are surprisingly few of these to my mind, probably because the executive director and priesthood do such a good job of screening applicants. fewer members resign because they encounter something within the temple of set which they don't like, and fewer still are expelled because they prove to be incompatible with setian philosophy or life- rejoining despite the claims of a few who state otherwise, the temple of set does not pursue those who leave the temple of set. whether that separation was friendly, unfriendly, or automatic and impersonal, we feel anyone and everyone should be allowed to go their own way, as long as they don't interfere with our xeper or the organization. a few people who leave the temple of set do apply to rejoin the temple. setians who have left the te

BASIL VALENTINE TWELVE KEYS

been constructed by the hands of many craftsmen, and the sea of glass has absolved its course, and filled the palace with good things, it is ready for the king to enter, and take his seat upon the throne. but you should notice that the king and his spouse must be quite naked when they are joined together. they must be stripped of all their glorious apparel, and must lie down together in the same state of nakedness in which they were born, that their seed may not be spoiled by being mixed with any foreign matter. let me tell you, in conclusion, that the bath in which the bridegroom is placed, must consist of two hostile kinds of matter, that purge and rectify each other by means of a continued struggle. for it is not good for the eagle to build her nest on the summit of the alps, because h

re be reduced to ashes, from which twelve keys of basil valentine 36 of 95 ashes the phoenix is to produce her young. for in the ashes slumbers a true and genuine tartaric substance, which, being dissolved, will enable us to open the strongest bolt of the royal chamber. after the conflagration, there shall be formed a new heaven and a new earth, and the new man will be more noble in his glorified state than he was before. when the sand and ashes have been well matured and ripened with fire, the glass vblower makes out of it glass, which remains hard and firm in the fire, and in colour resembles a crystal stone. to the uninitiated this is a great mystery, but not to the master whom long experience has familiarized with the process. out of stones the master also prepares lime by burning whic

greater powers than most men are ready to believe. upon my mouth god has set a seal, that there might be scope for others after me to write about the wonderful things of nature, which by the foolish are looked upon as unnatural. for they do not understand that all things twelve keys of basil valentine 43 of 95 are ultimately traceable to supernatural causes, but nevertheless are, in this present state of the world, subject to natural conditions. twelve keys of basil valentine 44 of 95 sixth key the male without the female is looked upon as only half a body, nor can the female without the male be regarded as more complete for neither can bring forth fruit so long as it remains alone. but if the two be conjugally united, there is a perfect body, and their seed is placed in a condition in wh

ve successively black, grey, white, yellow, red, and all the different intermediate shades. in the same way, the matter of all the sages passes through the several varieties of colour, and may be said to change twelve keys of basil valentine 61 of 95 its appearance as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounded by all the dignitaries of his court. before him is borne a beautiful crimson banner, in which there is an embroidered representation of charity in green garments. saturn is the prefect of the royal household, and in front of him astronomy bears a black standard, with a representation of faith in yellow and red garments. jupiter is the grand marshal, and is preceded by a banner of

banner, with the figure of prudence wrought into it in sky vblue, and because the husband of the moon is dead, he has transferred to her his task of resisting the domination of queen venus. for among all these there is enmity, and they are all striving to supplant each other. indeed, the tendency of events is to give the highest place to the most excellent and the most deserving. for the present state of things is passing away, and a new world is about to be created, and one planet is devouring another spiritually, until only the strongest survive. let me tell you allegorically that you must put into the heavenly balance the ram, bull, cancer, scorpion, and goat. in the other scale of the balance you must place the twins, the archer, the water vbearer, and the virgin. then let the lion ju

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

this process. this section will conclude with a speculative exploration of such texts as fields for monastic and lay intersection within the tibetan religious sphere. the fifth and final chapter will analyze the oracle tradition in tibet and tsiu marpo s connection with it. tibetan oracles are individuals who act as vessels for a protector deity and thus are divinely possessed. in their possessed state of trance, oracles provide communal advice 9 see bentor 1996, p. xxi. 7 through the power of clairvoyance. historically important oracle lineages, such as the nechung (gnas chung) oracle of the dalai lamas, were even regularly consulted concerning nation-wide political matters. as there was once a tsiu marpo oracle, a final examination of tibetan oracles is important in order to uncover the

constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called wang tang (dbang thang, though this is more akin to fate or fortune; it acts according to the state of one s karmic merit in order to influence the direction of one s life.26 the buddhist philosophical tenets of the m.dhyamika school heavily influence tibetan buddhism. m.dhyamika states that there are two truths, relative and ultimate. relative truth perceives phenomena and persons to exist as they appear, as substantial and independent; this is the truth of an ignorant consciousness. ulti

ous treasure-revealers. 20 practice because they explicitly provide the instructions for attaining the goal of a ritual exercise. for bentor, the s.dhana represents the means by which the tantric practitioner through the use of visualizations, mudras (hand gestures, and mantras (powerful spoken formulae) dissolves the constructed, relative reality during a ritual program and arrives at an exalted state of reality full of the visual wonders detailed in the texts. it is in this exalted state that ultimate reality manifests out of emptiness to be approached by the practitioner. thus, the s.dhana is the means by which this middle ground of the exalted realm is created between the constructed world and ultimate truth in order for the practitioner to commune with that truth in an embodied form f

ount. he provides not only variations but also explains how certain details became popularly accepted as time passed. for instance, in examining tsiu marpo s heritage, lelung zh p dorj reveals that at first his father was either the savage demon lord lekpa or the might demon lord dawa t kar, who became the forefather of all might demons. lelung zh p dorj then explains that most tantras in his day state that tsiu marpo was born to the savage protector deities have even stronger connections to historical periods that are not clouded in legendary time. for instance, the origins of the deity dorj shukden (rdo rje shugs ldan) are deeply tied to political intrigues in the seventeenth-century involving the fifth dalai lama. this figure will be mentioned further below. 75 a sanskrit name meaning "

north indian political institutions that provided a ready model to comprehend the metaphysical realms of the buddhas. these buddhas in turn represented the spiritual kings of all existence in contrast with the temporal kings of the various indian states. furthermore, davidson elaborates on the understanding of the ma..ala in both its religious and political milieus by suggesting the english word "state" as a fitting definition. this combines the term s meaning as a physical location encompassed by a political institution and as a mental condition.114 109 see davidson 2002, pp. 131-144. 110 see tambiah 1976, pp. 102-131. 111 see samuel 1993, pp. 61-63. 112 samuel 1993, p. 62. 113 see samuel 1993, p. 62. 114 see davidson 2002, p.131-132. 59 the ma..ala and tibetan deities to relate this brie

BLACK SERPENT1

tial e-mail should look something like this and can include any question you have about things you were not able to get from the ad or web page: i am writing to inquire about possible membership in your sect, as i am very interested in joining. i heard about your group from [insert here. i am a new/experienced [whatever the case is] solitary demonolator from [insert city if local or both city and state if not local] and feel i am ready to look into a group to meet likeminded individuals, to learn from, contribute to, and worship with. i am [insert age. would you be willing to schedule a meeting with me at your convenience so that you can learn more about me and i can learn more about your group? i look forward to your reply. sincerely [your name] for phone contact, tell the person on the o

BLAVATSKY H P ANTHROPOGENESIS

arth permitted vegetable life to appear on it (app. d et seq. also trans. roy. soc. edin. xxiii, pt. 1, 157, 1862, where 847 is cancelled. mr. darwin gives sir w. thomson's estimate as "a minimum of 98 and a maximum of 200 millions of years since the consolidation of the crust (see ch. gould. in the same work (nat. phil) 80 millions are given from the time of incipient incrustation to the present state of the world. and in his last lecture, as shown elsewhere, sir w. thomson declares (1887) that the sun is not older than 15 millions of years! meanwhile, basing his arguments as to the limits to the age of the sun's heat, on figures previously established by sir w. thomson, mr. croll allows 60 millions of years since the beginning of the cambrian period. this is hopeful for the lovers of exa

hebrew, with the personal suffix, means "my life" my being, which "is the personal pronoun anochi" from the name of the egyptian goddess anouki* in one of the most ancient catechisms of southern india, madras presidency, the hermaphrodite goddess adanari (see also "indian pantheon) has the ansated cross, the svastica, the "male and female sign" right in the central part, to denote the pre-sexual state of the third race. vishnu, who is now represented with a lotus growing out of his navel- or the universe of brahma evolving out of the central point nara- is shown in one of the oldest carvings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of ma

ince one of the earliest popes of rome is known by his pontiff name as lucifer "every world has its parent star and sister planet. thus earth is the adopted child and younger brother of venus, but its inhabitants are of their own kind. all sentient complete beings (full septenary men or higher beings) are furnished, in their beginnings, with forms and organisms in full harmony with the nature and state of the sphere they inhabit "the spheres of being, or centres of life, which are isolated nuclei breeding their men and their animals, are numberless; not one has any resemblance to its sister-companion or to any other in its own special progeny "all have a double physical and spiritual nature "the nucleoles are eternal and everlasting; the nuclei periodical and finite. the nucleoles form par

e us, where it says- 4. and after great throes she (the earth) cast off her old three and put on her new seven skins, and stood in her first one (a (a) this refers to the growth of the earth, whereas in the stanza treating of the first round it is said (given in the commentary "after the changeless (avikara) immutable nature (essence, sadaikarupa) had awakened and changed (differentiated) into (a state of) causality (avayakta, and from cause (karana) had become its own discrete effect (vyakta, from invisible it became visible. the smallest of the small (the most atomic of[[footnote(s* as shown elsewhere, it is only the "heavenly man" adam kadmon, of the first chapter of genesis, who is made "in the image and likeness of god" adam, of chapter ii, is not said to be made in that image nor in

re of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol. 2, page] 58 the secret doctrine. whose esoteric interpretations may differ from our own- we shall have to explain to them the foregoing by certain passages in their own exoteric books, namely, the puranas. in the allegories of the latter, brahma, who is collectively the creative force of the universe, is said to be "at the begin

BLAVATSKY H P COSMOGENESIS

a complete system of thought from the few facts previously communicated to them. it is needless to explain that this book is not the secret doctrine in its entirety, but a select number of fragments of its fundamental tenets, special attention being paid to some facts which have been seized upon by various writers, and distorted out of all resemblance to the truth. but it is perhaps desirable to state unequivocally that the teachings, however fragmentary and incomplete, contained in these volumes, belong neither to the hindu, the zoroastrian, the chaldean, nor the egyptian religion, neither to buddhism, islam, judaism nor christianity exclusively. the secret doctrine is the essence of all these. sprung from it in their origins, the various religious schemes are now made to merge back into

es the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi, during which the subject reaches the culmination of spiritual knowledge. unwise are those who, in their blind and, in our age, untimely hatred of buddhism, and, by re-action, of "budhism" deny its esoteric teachings (which are those also of the brahmins, simply because the name[[vol. 1, page] xx introductory. suggests what to them, as monotheists, are nox

h he has just left below, now that he is, thanks to his efforts, beyond the line of the mists and the cloud-capped cliffs. such a point of preliminary observation, for those who would like to get a more correct understanding of the mysteries of the prearchaic periods given in the texts, cannot be offered to them in these two volumes. but if the reader has patience, and would glance at the present state of beliefs and creeds in europe, compare and check it with what is known to history of the ages directly preceding and[[vol. 1, page] xl introductory. following the christian era, then he will find all this in volume iii. of this work. in that volume a brief recapitulation will be made of all the principal adepts known to history, and the downfall of the mysteries will be described; after wh

inity and eternity, the "that" and "this" to which distributive aggregates can not be applied "in the beginning this was the self, one only (aitareya upanishad; the great sankaracharya, explains that "this" referred to the universe (jagat; the sense of the words "in the beginning" meaning before the reproduction of the phenomenal universe. therefore, when the pantheists echo the upanishads, which state, as in the secret doctrine, that "this" cannot create, they do not deny a creator, or rather a collective aggregate of creators, but only refuse, very logically, to attribute "creation" and especially formation, something finite to an infinite principle. with them, parabrahmam is a passive because an absolute cause, the unconditioned mukta. it is only limited omniscience and omnipotence that

(s[[footnote continued from previous page] from within outwardly, every atom being said to contain in itself creative energy of the divine breath. hence, whereas after an absolute pralaya, or when the pre-existing material consists but of one element, and breath "is everywhere" the latter acts from without inwardly: after a minor pralaya, everything having remained in statu quo- in a refrigerated state, so to say, like the moon- at the first flutter of manvantara, the planet or planets begin their resurrection to life from within outwardly* it is curious to notice how, in the evolutionary cycles of ideas, ancient thought seems to be reflected in modern speculation. had mr. herbert spencer read and studied ancient hindu philosophers when he wrote a certain passage in his "first principles (

BLUE EQUINOX

ld be yours! be of good cheer, therefore, since both my failure and my success are arguments of courage for yourselves. search yourselves cunningly, i pray you, analysing your inmost thoughts. and first you shall discard all those gross obvious hindrances to your will: idleness, foolish friendships, waste employments or enjoyments, i will not enumerate the conspiritors against the welfare of your state. next, find the minimum of daily time which is in good sooth necessary to your natural life. the rest you shall devote to the true means of your attainment. and even these necessary hours you shall consecrate to the great work, saying consciously always while at these tasks that you perform them only in order to preserve your body and mind in health for the right application to that sublime

no less a mistress than the universe: no lupanar more cramped than infinite space: no night of rape that is not coeval with eternity! consider that as love is mighty to bring forth all ecstasy, so absence of love is the greatest craving. whoso is balked in love sufereth indeed, but he that hath not actively that passion in his heart towards some object is weary with the ache of craving. and this state is called mystically .dryness. for this there is, as i believe, no cure but patient persistence in a rule of life. the equinox 110 but this dryness hath its virtue, in that thereby the soul is purged of those things that impreach the will: for when the drouth is altogether perfect, then it is certain that by no means can the soul be satisfied, save by the accomplishment of the great work. an

of the great work. i have already written to you of how, in the will of love, light ariseth as the secret part of life. and in the first, the little, loves, the attained life is still personal: later, it becometh impersonal and universal. now then is will arrived, may i say so, at its magnetic pole, whence the lines of force point alike every way and no way: and love also is no more a work, but a state. these qualities are become part of the universal life, which proceedeth infinitely with the enjoyment of the will, and of love as inherent therein. these things therefore, in their perfection, have lost their names, and their natures. yet these were the substance of life, its father and mother: and without their operation and impact life itself will gradually cease its pulsations. but since

ust remain in silence. still there seemed to be just one little ripple of joy in the great silent sea as another sould gently sank to its rest, and the silent voices whispered .welcome brother. then all was calm and peace as before. the little ripple flowed on to let the whole world know, then, having delivered its message, all was still. amen. whatever the nature of this illumination, probably a state of dhyana, it left a very marked result on the consciousness of frater v.i.o, and gave him the necessary energy to continue his work through many a dark and dismal period. he himself could not gauge its value at all at the time. he was alone in vancouver and out of touch with the order, having received no further word from his neophyte since he left england. in fact he heard nothing till jan

lly arrived at the end, it seems reasonable to suppose i should not be here writing this. my body and mind are at any rate still in existence as a body and mind. but, as these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of uncertainly in which i lived before this the equinox 138 realization came? this realization having come about has at any rate remained as a glimpse of being, different from the previous not-being. the result of his mental analysis appears to amount to this, that he had e

BOOK OF JASHAR

of the noahites without force and killing. when his ability to exercise force weakens in his old age, he finds that he is trapped in his position, because the families of his victims are waiting for revenge. he understands that they will devour him if he ever lets go of the reins of power, but his great hands are weakening. with a flash of genius, nimrod solves his problem by developing the first state religion. he diverts the people from their anger at him by a system of public sacrifices and monumental building. this state religion gives his regime a new support, other than his own ability to apply military force, and so he is able to maintain his position long enough to die in power and get a glorious state funeral. the generations that follow nimrod repeat his story: a king is needed t

BOOK OF BLACK SERPENT

quarius 15- 19 february 4- 8 dantalion aquarius 20- 24 february 9- 13 focalor aquarius 25- 29 february 14- 18 zepar pisces 0- 4 february 19- 23 barbatos pisces 5- 9 february 24- 29 buer pisces 10- 14 march 1- 5 vassago pisces 15- 19 march 6- 10 stolas pisces 20- 24 march 11- 15 sitri pisces 25- 29 march 16- 20 seere the manner of calling the spirits to visible appearance. it is agreeable to first state that the arch-daemons must be called in their time of dominion, or else they will not render themselves servicable to the magician. it is necessary that the operator of these actions prepare the place of working before attempting to call forth the arch-daemons, but this is not the case with the qliphoth-they may be invoked or called forth without a place which has been arranged for them. the

BOOK OF PLEASURE

by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such

learnt and mighty is the babe- it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussed- capability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty b

mpulsion as such. transgressing conception by a lucid symbolism. man implies woman, i transcend these by the hermaphrodite, this again implies a eunuch*(1; all these conditions i transcend by a "neither" principle, yet although a "neither" is vague, the fact of conceiving it proves its palpability, and again implies a different "neither*(2) but the "neither-neither" principle of those two, is the state where the mind has passed beyond conception, it cannot be balanced, since it implies only itself. the "i" principle has reached the "does not matter- need not be" state, and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immun

it we escape our unending delay by attachment, the ego is swept up as a leaf in a fierce gale- in the fleetness of the indeterminable, that which is always about to happen becomes its truth. things that are self-evident are no longer obscure, as by his own will he pleases, know this as the negation of all faith by living it, the end of the duality of the consciousness. of belief, a positive death state, all else as sleep, a negative state. it is the dead body of all we believe, and shall awake a dead corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfo

ionalism that allows adventitious excuses. a process of self-deception to satisfy and summarily persuade yourself of righteousness. what one among us has any excuse but self-love? we do not create or confess a morality that is convenient, that lends itself to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

g numerology. 5. design your robe. what color, fabric will you use? what were your reasons for these choices? make an illustration or diagram of your robe below. explain how you intend to make/obtain your athame. what will you do to make it specifically yours? 3. what special name will you choose? 1. 2. robe lesson four getting started rites of passage a "rite of passage" is a transition from one state of life to another. birth, marriage and death are examples. van gennep, a flemish anthropologist, was the first to so label such rituals, in 1909. the main rite of passage that you will be concerned with is that of initiation. it is important that you be aware, and have some understanding, of the different parts of the initiation ritual and its symbolism. in its most general sense, initiatio

kundalini, or "serpent power. as this mighty force begins to flow within you, these vital psychic centers the chakras begin to open in successive order. on a conscious level, consider the total consciousness as a sort of sandwich. on one side you have the conscious mind. this is the mind that is concerned with your everyday world and activities and your physical/material being. it is your waking state of consciousness. on the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. this is your higher self mind. it is concerned with your spiritual well-being and retains your universal memory. in the center is that which is often called the subconscious mind. it is passive and is largely subordinate to the conscious mind primarily because it has be

e the dream world with intensity. are dreams important, telling you things that could be to your advantage, or are they simply "night-time movies" to entertain your unconscious mind while your conscious rests? according to research data, you average seven dream periods each of up to forty-five minutes duration every night of your life. scientists have also determined that dreaming is vital to the state of your well-being. sleeping laboratory subjects, on having their dream periods interrupted over extended periods, developed emotional stress. but the scientist has focused on the phenomena and failed to investigate the source. he has worked from the outside in. the source to effectively deal with the dream you must understand where it originates and why. obviously it is not a product of the

y subjects, on having their dream periods interrupted over extended periods, developed emotional stress. but the scientist has focused on the phenomena and failed to investigate the source. he has worked from the outside in. the source to effectively deal with the dream you must understand where it originates and why. obviously it is not a product of the conscious mind; it occurs during the sleep state, when the conscious mind is at rest. the subconscious mind is passive and not capable of logic or thought development, so it cannot be the originator of the highly complex and elusive dream. the subconscious can only put out what has been put in. so where does that leave us? the dream is complex, well orchestrated and imaginative. the only possible source, apparently, is what jung termed the

ung termed the "unconscious, or "higher spiritual mind. we now know this part of our mind or consciousness as the super-conscious. are dreams important? the mere fact that they occur gives them a certain importance. no facet of your existence is totally trivial. however, when you consider the source of your dreams, the great importance of them becomes increasingly clear. for many people the dream state is the only medium available to the higher mind for it to reach the consciousness. thus every night it is busy trying to get its message across. your higher self is expending a lot of time and effort in forming and transmitting dreams; the least you can do is try to understand what the message is. dream interpretation and symbology you have probably spent countless hours trying, unsuccessful

BUDGE E

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

that ye may lift up your legs and walk upon them, and that ye may stretch out your arms, and that your souls may not be made to remove themselves from p. 42 you. o ye who live in your forms, and who utter your words of magical power, who are provided with your swords [whereby] ye may hack in pieces the enemies of osiris, whose seasons are permanent, whose years are well established, who pass your state of being [in] your hours, who dwell in your estates, who have your barley in your bread cakes, who have loaves of bread made of the grain which is yours, whose word is maat, depart from my boats, and retreat before [my] images [that i] may vivify anew this your field, the field. living ones [my] soul is among. you who have done battle on my behalf, who have protected me against apep, who hav

end. whosoever knoweth [these things] shall, when he passeth by these beings, not be driven away by their roarings, and he shall never fall down into their caverns" in the lower register are- 1. the god khnemu, ram-headed. 2. a bearded male figure called nerta, with hands raised in adoration. p. 56 3-6. four forms of osiris, mummified, bearded, and wearing the white crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos. 7-13 [paragraph continues] amentet "osiris at the head of amentet "osiris of the two seats" and "osiris, conqueror of millions of years" 7-11. five goose-headed beings, each holding a knife in his right hand; four of their names are

ir names are neha-hra, akebsen, atemti, and tuatui. p. 57 12-14. a male figure called sepaashat, who holds a knife with both hands, and stands between two women, whose names are meskh-set, and tept-bes-s. 15. the male bearded figure amenti. click to view third hour. lower register. gods nos. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click to view third hour. lower regist

serpent is bent round to form an oval, and within it lies on his back the god afu, who is holding upon his head a beetle, which is the symbol of the god khepera. the text written above reads- click to view the serpent ash-hrau. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye kings of the north may ye receive your red crowns, and ye spirits may ye receive your appointed rites; may your offerings be unto you, and may ye be in peace. may ye have power over your souls, may ye be adored, may ye have sovereignty over your city, may ye have peace

CASE PAUL F THE BOOK OF TOKENS

t live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, filling all. and before the fire, hidden within it, i am the pure knowing whence all forms flow forth. 5 apart from me there is neither wisdom, nor knowledge, nor understanding. into every state of knowledge do i enter, into false knowledge as well as into true, so that i am not less the ignorance of the deluded than the wisdom of the sage. for what thou callest ignorance and folly is my pure knowing, imperfectly expressed through an uncompleted image of my divine perfection. woe unto them who condemn these my works unfinished! behold, they who presume to judge are themselves incomp

thought, he shall speak truly who shall say, laying his hand on anything soever (whether men prize it, or scorn it as of no worth" dost ask me to show thee the lord? verily, in this shalt thou find him, if thou hast eyes to see [58] comment on heh* h h e h, pronounced hay. transcribed as "h. the number 5. meaning: window. the constituting intelligence. the first two paragraphs of this meditation state the fundamental premise upon which is based the qabalistic practice of meditation. the third paragraph establishes the correspondence between heh, the window, and daleth, the door, as being of the same nature as that between chesed, mercy, and binah, understanding. the fourth paragraph is an elaboration of the qabalistic attribution of the sense of sight to the letter heh. in this paragraph

ent and lead the creator back to his throne again" kalisch's translation, 1: 3 [125] the book of t o k e n s 6 this refers to the fact that the 23rd path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just what is declared in our text. compare it carefully with the sym. holism of the 12th tarot key. here it may be noted that there is a connection between the letter-name m i m, which adds to 90, and the letter t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene and diet, bad weather, human neglect or simply blind fate. of course, this occurred to some extent before the burning times. the difference was that now the church and state were legalising and even encouraging this persecution. even faeries became associated with witchcraft. the bean-tighe, a faerie housekeeper, popular in the mythology of ireland and scotland, was said to reside with the village wise woman and assist her with chores; in the worst of the wave of hysteria over witchcraft, if an old women had an immaculate house, it was claimed she had faerie hel

s to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to prepare your mental state. it is universally agreed that we have two hemispheres of the brain -the left, logical, and the right, intuitive, side- and that generally in the everyday world the left brain predominates. this may be no bad thing; after all, buying golden sunflowers and oils pressed from fragrant herbs may lift the spirits, but they will do little for us if we are so disorganised that we fail to remember t

to relaxation. these demarcations within the mind have not always been so clear. julian jaynes, in his book the origin of the consciousness in the breakdown of the bicarmel mind, seite 28 wicca01.txt suggests that self-awareness in humans has existed for only about 3,000 years. in stating this, he was defining self-awareness as the awareness of our own separateness and our private thoughts. this state of mind, normal in adults, is very different from the more primitive state of mind of small children, who keep up a running commentary on their actions. but young children are also incredibly skilled at mind-hopping and reading the thoughts of others. this is precisely because they do not have the adult's strong sense of the individual and private self. in so-called primitive societies, the

ut using the bicarmel mind, placing the brain's right hemisphere in the driving seat, taking concentration, focus and determination from the more logical side as fuel and a map, and reconnecting our unified self with the undifferentiated universe. you can carry out magick absolutely anywhere as long as you are in a positive frame of mind. but many practitioners believe that by entering an altered state of consciousness, you remove all the conscious blocks and allow the intuitive brain free access to the unconscious mind and with it the repository of human and cosmic wisdom. this brings about a state of mind in which energies can flow between the dimensions. you are in your most relaxed state when your brain is generating alpha waves. they oscillate about ten times per second (the range is

are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner turmoil and outer demands that block the easy access to the deeper psychic states. at times when you feel unhappy, tense or anxious, you may need tranquillity; alternatively, there may be times when you need an infusion of power to meet a challenge, restore confidence or gain energy when all you feel like doing is sleeping. breathing in light and colours is a metho

CASTING THE CIRCLE

manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, m

CHAOS MAGICK AND LUCIFERISM

our actions. ray sherwin, in his magnificent the book of results he summed the basic root of the above subject in the following: in the event that i do not believe it is possible i succumb to my present level of performance, denying myself the option of functioning at capacity by not recognizing that belief is arbitrary and that i can change my beliefs as readily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities cont

(lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and briefly outlined here. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or symbols. sigils can also be something, which cause a matter of focus for the mind. to

e there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

int 7/14/2006 commitments from the colonial period onward. fears of malevolent spiritual harming were still prevalent among whites in the antebellum era. in the south, adherence to such beliefs left anglo-american plain folk open to chastisement by religious leaders and class-conscious elites. an 1855 editorial in a charleston, south carolina, newspaper, for example.bemoaning the abject spiritual state of the citizenry.linked the widespread belief in witchcraft to the superstitious fears of "poor and ignorant" whites. yet wells brown, who had fled his native missouri in 1834, asserted that "all classes" of white persons he had ever known were obsessed with witchcraft and other supernatural traditions. he observed that the whites were "possessed with a large share of the superstition that p

content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 institute described a specialist from his hometown who he said had made a "fortune" from conjuring activities "i heard him say out of his own mouth" insisted the student "that he made over five hundred dollars a week, sometimes" a black senator in north carolina, william h. moore, was said to have left his seat in the state congress to become a conjure doctor in 1878. moore, in the words of a hostile white legislator "prospered sufficiently on the ignorance of his patients to maintain a handsome horse and buggy and many other comforts" following his departure from state politics. the virginia historian philip alexander bruce, writing in 1888, noted that nomadic "trick" doctors were perceived to be economically

d follow a more lucrative pursuit" in the latter decades of the nineteenth century other practitioners such as doctor buzzard, one of the most famous of all southern root doctors, was said to have amassed a great fortune from his conjuring activities in south carolina. jimmy brisbane, a prominent conjurer in the early twentieth century, owned a house, property, and several automobiles in his home state of south carolina. it was commonly asserted in black folk narratives that root doctors earned more money than formally trained physicians.[25] for black people, wealth was one of the most tangible symbols of empowerment. attaining power.over one's destiny, over one's circumstances, over one's environment.was a particular concern for african americans, who had suffered the debilitations of sl

n the bible where god commanded, that all should be cut off, both men, women and children, and said, he believed, it was no sin for us to do so, for the lord had commanded us to do it.[17] ultimately the uprising failed when an informer betrayed the conspiracy. vesey, his lieutenants, and eighty of the plotters were captured; all were jailed, executed, or deported. in the aftermath of the trials, state legislators enacted a series of laws that severely curtailed the movement of slaves and free blacks by restricting their right to organize, thereby forcing many church leaders and religious functionaries underground or out of the south entirely.[18] although it is difficult to ascertain precisely how spirituality influenced the acts of those involved in the vesey conspiracy, it is clear that

tives, demonstrate the two-sided nature of supernatural belief, which, as we have seen, encompassed practices in which spiritual power could be utilized to work for or against an individual.[40] belief in the power of magical poisons and poisoners was not confined to african americans. on occasion whites were known to exploit black practitioners for their own illicit interests. in the case of the state v. martin posey, heard in the south carolina court of appeals in 1849, a white yeoman was convicted for his wife's murder. the farmer, martin posey, was found guilty after it became known that he had hired a bondman, jeff, to "doctor some of his negroes" posey, according to the report, had discovered that jeff "was a conjuror, and c could do something that would secretly cause his wife's dea

CHRONOLOGIA RORISPERGIUS

ogy. 350 (hist) tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) helps to spread astrology from babylon and egypt throughout the middle east. greek philosophers exposed to new occult ideas from egypt and babylon. astrology is person

xandria and installed them at harran. 721 al-jabir(jabir ibn hayyan) born in the town of tus. 732: at the battle of tours (in southern france, frankish leader charles martel manages to defeat the muslims. 754-775 kankah indian astrologer at baghdad, book on calculations for the nativity. 760 o.c of bardo th dol (tibetean book of the dead. 762: uigurs adopt the manichaean religion which became the state religion of this huge kingdom until its overthrow by the kirghiz. 810 d. georgius syncellus byzantine author of ekloge chronographias which preserves fragments of the books of enoch known through the works of the alexandrian historians pandorus and annianus (around c. e. 400. 840. manichaeism probably survived in eastern turkistan till the mongol invasion in the 13th century, maintaining its

troy mesopotamia, the mother of civilization. fl 1259-1285 guilhem de cervera troubadour. 1259 peter de abano [pietro d'abano, italian physician and philosopher born. professor of medicine in padua. heptameron. knew marco polo. translates abraham ibn ezra on decanates. 1260- 1294 kublai khan c.1260 "the book of kings of merlin(liber regnum) 1260: kublai is appointed khan and declares buddhism the state religion mongols are defeated for the first time in palestine (by muslims, in the battle of ain jalut. joachite date of the anticipated apocalypse. 1264 albertus magnus, bishop of regensburg, writes de mineralibus 1265-1321 dante alighieri 1266 b.john duns scotus, scottish scholastic philosopher and theologian. 1266 roger bacon opus maius. 1267 roger bacon opus tertium first who anticipates

rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the white goddess by r. graves. 1949 gardnerian book of shadows 1953 grand lodge of the state of israel was constituted. 1957 l'art magique andre breton 1958 franz bardon dies 1961 a history of the jews in christian spain v.1 yitzchak baer links radical joachimite spiritual spanish franciscans with jewish mysticism in thirteenth-century spain 1971 73 henry corbin mundus imaginalis 1974 julius evola dies 1976 j. t. milik, ed. and trans, the books of enoch: aramaic fragments of qumran

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nd so departed one from another. but because of the wounds which the fetters had caused me, i could not well go forward, but halted on both feet, which the matron presently espying, laughing at it, and calling me again to her said thus to me: my son, do not let this defect afflict you, but call to mind your infirmities, and therewith thank god who has permitted you even in this world, and in your state of imperfection, to come into so high a light; and keep these wounds for my sake. whereupon the trumpets began to sound again, which gave me such a shock that i woke up, and then first perceived that it was only a dream, but it so strongly impressed my imagination that i was still perpetually troubled about it, and i thought i still felt the wounds on my feet. howbeit, by all these things i

y at length, to prevent a huge misfortune, confessed the same with sadness, and yet withal alleged that what had happened here was not to be animadverted upon them in the worst sense. for inasmuch as the lords were absolutely resolved to get into the castle, and had promised great sums of money to that effect, each one had used all craft to seize upon something, and so things were brought to that state that was now manifest before their eyes. but just because it had not succeeded, they, in their opinion, had deserved no less than the lords themselves; who should have had so much page 30 understanding as to consider that, if anyone could be sure of getting in, he should not have clambered over the wall with them, that there should be so great peril for the sake of a slight gain? their books

y. hereupon our virgin led us down again by the winding stairs from the scaffold, and so we again made our reverence towards the curtain. we were to wash our hands and heads in the fountain, and there to wait a little while in our order, till the king was again returned into his hall through a certain secret gallery, and then we were also conducted into our former lodging with choice music, pomp, state, and pleasant discourse. and this was done about four in the afternoon. but so that in the meantime the time might not seem too long to us, the virgin bestowed on each of us a noble page, who were not only richly dressed, but also exceedingly learned, so that they could so aptly discourse upon all subjects that we had good reason to be ashamed of ourselves. these were commanded to lead us up

and virtuous virgin from the bottom of my heart, and she loved me in similar manner; however, because of her friends denial we could not come together in wedlock. whereupon she was married to another, yet an honest and discreet person, who maintained her honourably and with affection, until she came to the pains of childbirth, which went so hard for her that all thought she was dead, so with much state and great mourning she was interred. now i thought to myself, during her life you could have no part in this woman, but now she is dead you may embrace and kiss her sufficiently; so i took my servant with me, who dug her up by night. now having opened the coffin and locked her in my arms, feeling about her heart, i found some little motion in it still, which increased more and more from my w

f sky colour spangled with golden stars. the other s was green, beautified with red and white stripes. on their heads they had thin flying tiffaties, which adorned them most becomingly. at last came one on her own, who had a coronet on her head, but looked up rather towards heaven than towards earth. we all thought it was the bride, but were much mistaken, although otherwise in honour, riches and state she much surpassed the bride; and she afterwards ruled the whole wedding. now on this occasion we all followed our virgin, and fell down on our knees; however, she showed herself to be extremely humble, offering everyone her hand, and admonishing us not to be too much surprised at this, for this was one of her smallest bounties; but to lift up our eyes to our creator, and learn hereby to ack

COLLIER IRENE CHINESE MYTHOLOGY

nerves. the din produced a ringing in his ears that made him extremely irritable. the longer he watched the chaos of the universe, the more he longed for the tranquility of his deep sleep. the chaos bothered him, but even more important, panku realized that the fragile shell of the universe might rupture at any moment. panku knew he would have to take action, so he waited until the world was in a state of uneasy calm, then grabbed a long meteor. he picked it up like an ax and swung it down with every ounce of his strength. it crashed upon the exact center of the egg with a huge sonic boom. the sound reverberated throughout the world and split all the particles and gases of the universe in two. the light, pure forces of the world drifted up and formed the blue heavens. the heavy, dark force

the world? a: many creatures are born from eggs, a symbol of life. each egg is round like the world, and contains all the nutrients essential for developing life. q: what were panku s first feelings about chaos, and how did they change? a: initially, he was fascinated by the noise and exploding gases, but later the noise and disorder irritated him, and he longed to return to his peaceful sleeping state. q: why did panku continue to hold up the world? a: he wanted the world to be orderly and quiet. he did not want the world to destroy itself and return to the chaos that existed before. q: how were the forces of the world divided? a: the light, pure forces called the yang drifted into heaven; the heavy, dark forces called the yin sank down to earth. q: was panku happy when he died? a: yes, e

eaches the people introduction the earliest myths involve the ten legendary kings (see page 11, gods who guided people through their prehistoric beginnings (roughly 3000 2197 b.c).1 these early rulers were demigods, or half god and half human, who lived among the people and taught them the rules of civilization. they could change into the shapes of animals or remain in their half-god, half-animal state. eventually, they retired to the heavens when their time on earth expired. fushi was the first ruler of this magical period. many scholars believe that his story is based on an actual monarch who lived sometime between 2953 2736 b.c.2 however, whether he was based on a real person or not, fushi is a beloved figure in mythology who taught survival skills to early humans. these include using f

e beliefs are that greed causes suffering, meditation can help the individual achieve peace, and that living beings may be reborn into another life after they die. calligraphy the art of writing chinese words on silk or paper, using a brush and ink. confucianism a code of conduct developed by confucius, a great teacher. this code emphasized obligations of people toward each other and toward their state. demigod a half-human, half-godlike ruler in early legendary chinese mythology who could change shapes at will. dynasty a succession of rulers from the same family. elixir a magical potion that gives special powers to the person who drinks it. i ching translated as the book of changes, it is a book of philosophy as well as a tool for foretelling the future. it tells how to interpret trigrams

COSIMANO CHARLES ELEMENTARY PSIONICS

radionic expert who died in 1988, did an experiment in which he took two identical potted plants and placed them in a totally dark environment. to one plant he ran wires which led to the outside and were exposed to sunlight. the other plant, the control, was not so connected. he watered and fed them alike and observed the difference between them. the plant with the wires was perfectly healthy, a state not enjoyed (if plants can enjoy anything) by the other one. 6. this energy can be stored. in the 1970s, robert pavlita created small devices to do just that and caused quite a stir. one device attracted objects that a magnet would not, another one ran a small motor. unfortunately, relatively few people can make them work, so something about the energy involved was not accounted for. this sh

is something everyone does at some time in their life. merely sit in a comfortable chair in which you can sit without falling asleep (that leaves me out as i can fall asleep in any kind of chair. you should also try to find a place in the house where you are not likely to be disturbed, not because the disturbances are in any way dangerous, but because you may find yourself so enjoying the relaxed state that to be brought out of it suddenly by an offending family member may cause you to lose your temper and murder the poor wretch. once you have found your spot, sit rather quietly for about ten minutes at a time. that is how you start; just sitting quietly, doing nothing in particular. while sitting, try to notice how your body reacts. note that twitch in your right leg. you cannot help but

r sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in a certain way in order to attain a fully relaxed state. the results were anything but relaxing. my heart began to pound fiercely and i had to abandon the exercise for fear of having a coronary. just breathe naturally, not forcing yourself into any set pattern. your body knows what it is doing, so trust it. notice each time you breathe how you inhale and exhale (not that you do inhale and exhale, you already know that. if you are not doing this

intended purpose? all the things which make it a pencil rather than a cabbage should be considered (like how do you write with a cabbage. now sit back in your chair and relax. begin your mantra like you always do, repeating so and then hum, breathing in and then out, completely naturally, until you feel that you have somehow managed to cut yourself off from the rest of the world. continue in this state and close your eyes. now comes the hard part. try to see the pencil in your mind's eye and hold it there as long as you can. you should find the experience to be a little disappointing at first because the pencil will refuse to stay put. remember to try to really see the pencil, not to merely recite the word "pencil" the image will flit in and out, with different parts appearing and disappea

ot consciously will such unwelcome thoughts to leave; that will only impress them further. it is much better to simply ignore them and think your mantra. continue with your mantra, feeling your body detach itself from your surroundings. you should have your eyes closed at this point. if they remain open, you may actually notice a change in your perspective of the room you are in. continue in this state as long as you wish. now it is time to begin the visualizing. in your mind, see a beam of light coming into your body from the ceiling. concentrate this light in your body, feeling yourself being filled with the light as if you were a bottle being filled with water. hold the light in. it may even help to say something to yourself like "i fill myself with the energy of the universe" now, see

CULTUS SABBATI

stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the ma

DANCE OF THE WITCHES

tter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the answer is simple enough: there is no "best" way. each person, being an individual, is predisposed to a variety of techniques and leanings, which makes some people react well to very abstract trance-praxes, and others only respond well to very rigid, concrete, somatic methods. the trance is important for many reasons, but chiefly because it allows for n

s of perception, which in turn allow for the spiritual forces invoked in acts of witchery to be experienced in such a manner that their potential for transformation is increased. their impact is on a more immediate level, one that can be experienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of the experience is increased a thousandfold when the spiritual motions of the art are made apparent. some acts of craft require the trance to be effective in any meaningful way: divination, for instance, requires a shift into a state wherein subtle realities and messages are not only apparent, but able to be communicated. i have written

ness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fate, you must also take this steady. every single movement and motion in the witch's dance is to be done with full awareness. that means that from the start, you empty your mind of any desire to enter into a trance state, and you do not sit around thinking about what this rite "will accomplish. you stay in the here and now. when you pick up a cord or a cup, and carry it somewhere, you do just that. you turn the full force of your awareness on the item you are holding and carrying, and you just stay with it. you watch, with excruciating attention, the item itself and everything you do with it. when you make a

sides and face the altar again, and see what you can see. some people see the horned one himself there, attracted by all this witchery; others prefer to visualize him; some do both. if you have done this rite properly, with full steadiness, ease and depth of motion, and with full awareness of every single solitary infernal sound, motion, and action, i can assure you, you will be in a fine trance state, and no doubt shaking hooves with the great being i have come to fondly refer to as "father. the real way to end this delightful rite is to retrieve the bowl and cup from the west, and place them down in the center of the triangle before you, and pour some dark ale in the cup, and raise it to the altar, chanting the formula oz. ah. el. as you lift it, and chanting that once over the cup befo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

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

emselves as victims, hence they are. what has happened through this period of the global prison is a reflection of what is happening within the collective human mind. we collectively attracted this experience to us. we created this reality, just as the battered wife with no sense of self-love and self-worth subconsciously attracts to her the punishment she believes she deserves. the woman in that state of mind will manifest her sense of self by magnetically attracting the energy field of a man who desires to punish another. in the same way the collective human mind's inner lack of self-love and self-worth attracted the prison warder /luciferic consciousness to do the same. if there was not an imbalance within the collective human mind which relates to this experience we are going through

by negative manipulation at least since the end of the reign of the pharaoh akhenaten, who died around 1,362bc. he had moved the egyptian court to a new city in middle egypt called el-amarna, and there he built a brotherhood temple for the esoteric initiations. when he died, his successors moved the royal court back north to thebes, but the brotherhood stayed at el-amarna and broke away from the state. through the centuries, other vehicles for communicating the knowledge emerged. some, like the cathars in the twelfth and thirteenth centuries, were destroyed by the catholic church in the most horrific manner after spreading their influence over a wide area from their base in southern france. the knights of the temple (knights templar, who came to prominence about the same time as the catha

od does not understand love. it generates and feeds upon negative energy, and the more negative energy it can produce and encourage humanity to produce, the more powerful it becomes. to 28..and the truth shall set you free this consciousness, love is like garlic to a vampire, and without love- the energy on which all creation exists- knowledge will always be misused. knowledge without love is the state of being which still controls the higher levels of the brotherhood network, via its global elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic

p was compiled. the united states airforce has confirmed that the map agrees "very remarkably"4 with the results of the seismic profile produced by the swedish-british antarctic expedition of 1949. this indicates, says the us airforce, that "the coastline had been mapped before it was covered by the ice cap".5 they said they had no idea how the data on the piri reis map can be reconciled with the state of geographical knowledge in 1513. i can help them there. piri reis compiled his map from maps and charts passed on through the higher levels of the brotherhood. the evidence is mounting that far from being there for millions of years, the ice cap has only been there for maybe 6,000 years. the world was mapped before that date by civilisations far in advance of what we have been told by conv

DAVID ICKE CHILDREN OF THE MATRIX

ness families, the media owners, and those who control the military. we have been ruled by the same interbreeding tribe of extraterrestrial or inner-terrestrial hybrids, the nefilim, for thousands of years and we are now facing a crucial time in their unfolding agenda: the time when we, the people, either bring this hidden dictatorship to an end or face a future, very shortly, in a global fascist state. that's the summary of what has happened and is happening. now consider the detailed evidence. chapter 1 to the prison born there are none so enslaved as those who falsely believe they are free. goethe hen a few people wish to control and direct a mass of humanity, there are certain key structures that have to be in place. these are the same whether you are seeking to manipulate an individua

ach. you know where you intend to lead people, but you realise that if you gave them the true picture you would, once again, face substantial opposition. so you travel to your destination in little steps and each one is presented in isolation and as unconnected to all the others. it is like a drip, drip, drip, to global centralisation. this technique was used most obviously with the fascist super-state now known as the european union. if the politicians had suggested a centralised europe with common laws and currency there would have been an outcry. people would have said they had been fighting hitler to stop just such a european dictatorship and there was no way they were accepting another. to overcome this, the illuminati offered a "free-trade area" and even used the problem of their man

nearly 500 feet high, consists of six and a half million tons of stone and around two and a half million individual blocks. some weigh 70 tons and in the other pyramids and walls are stones of 200, even 468 tons, and they are so perfectly cut and fitted together you could not get a piece of paper between designer history 13 them. there is enough stone in the great pyramid alone to build 30 empire state buildings and enough stone on the giza site to build a wall around the entire border of france some three metres high and one metre thick.2 some of these gigantic stones at giza and numerous temple sites were apparently taken from quarries hundreds of miles away. and we are told that "primitive" people did this? oh do come on. at baalbeck in the lebanon are structures thousands of years old

at founded sumer. or more to the point, to those ruling bloodlines and "gods" that held the knowledge going back into pre-history. these advanced ancient post-deluge societies appeared with tremendous speed. professor w.b. emery writes in archaic egypt (penguin books, england, 1961 "at a period approximately 3400 years (bc, a great change took place in egypt, and the country passed rapidly from a state of advanced neolithic culture with a complex tribal character to two well-organised monarchies, one comprising the delta area and the other the nile valley proper. at the same time the art of writing appears. monumental architecture and the arts and crafts developed to an astonishing degree, and all the evidence points to the existence of a well-organised, even luxurious civilisation. all th

y was formed in the late 11th century to protect the reptilian bloodline or "le serpent rouge, the red serpent or serpent blood, together with their associated order, the highly secretive priory of sion.54 the goals of the knights templar and the illuminati were, and are, to place these serpent bloodlines in all positions of power worldwide and thus form a reptilian, centrally controlled, fascist state. we are now getting very close to that. the danaans also settled on cyprus (later controlled by the knights templar) and in ancient times it was known as la-dan or the "isle of dan".55 the name of the isle of man in the irish sea, a place so important to the druids, has the same origin, no doubt. the taurus mountains in turkey, the baleric islands, and syria (sirius) were 42 children of the

DAVID ICKE THE BIGGEST SECRET

ce, fear and at war with themselves. divide, rule and conquer whilekeeping the most important knowledge to yourself (see figure 1. and as we shall see inthis book, those who have used these methods to control humanity for thousands of yearsare members of the same force, the same interbreeding tribe, following a long termagenda which is now reaching a major point on its journey. the global fascist state isupon us.and yet, it doesnt have to be like this. the real power is with the many, not the few.indeed infinite power is within every individual. the reason we are so controlled is not figure 1: knowledge is in the hands of thefew and the rest are kept ignorant. theclassic structure for manipulation andcontrol.xithat we dont have the power to decide our own destiny, it is that we give that p

here coming to pass. y ou already can if you understand the scam.look at my previous books like. and the truth shall set you free, i am me i am free,the robots rebellion, the video turning of the tide, and the work of other researchersover decades and you will see that what was predicted is happening. this is not prophecy,it is merely the prior knowledge of the agenda. so will the global fascist state be realisedin the next few years? that question can only be answered by another: are we going tobecome people or continue as sheeple?the agenda depends on the latter.xiiiwarningthere is an enormous amount of challenging information inthis book. please do not continue if you are dependent onyour present belief system, or if you feel you cannot copeemotionally with what is really happening in

n ufo research these have becomeknown as reptilians. nor am i alone in this view. i have personally been staggered byhow many people today are open to these possibilities and, indeed, are coming to thesame conclusions through their own research. these include many who would havelaughed at the very idea not so long ago. dr arthur david horn, a former professor ofbiological anthropology at colorado state university in fort collins, once believedemphatically in the darwinist version of human evolution, the slow development of thehuman species via the principle of the survival of the fittest. purely on the weight ofevidence and his own experience, he is now convinced that humanity was seeded byextraterrestrials and that a reptilian race has controlled the planet for thousands of yearsand conti

people, i dont believe that what bush said and cathy saw was just a mind controlprogramme. i think he was revealing the biggest secret, that a reptilian race fromanother dimension has been controlling the planet for thousands of years. i know otherpeople who have seen bush shape-shift into a reptilian.the president of mexico in the 1980s, miguel de la madrid, also used cathy in hermind controlled state. she said he told her the legend of the iguana and explained thatlizard-like extraterrestrials had descended upon the mayans in mexico. the mayanpyramids, their advanced astronomical technology and the sacrifice of virgins, wasinspired by lizard-like aliens, he told her.30 he added that these reptilians interbred withthe mayans to produce a form of life they could inhabit. de la madrid told

niqueslike those experienced by cathy obrien which connect them with the lower fourthdimension? hunter s. thompson in his book, fear and loathing in las v egas,3331describes seeing reptiles while in a drugged condition and a guy i met in the unitedstates (in those 15 days i mentioned earlier) told me a similar story. he tripped onlarge amounts of lsd in the 1960s and in his seriously mind-altered state he would seesome people as humans and others as humanoid lizards and other reptiles. for a whilehe believed that he was merely hallucinating, but as a regular tripper at high doses hebegan to realise that what he was seeing, usually by the third day of a five-day trip,was not an hallucination, but the vibratory veils lifting which allowed him to seebeyond the physical to the force controllin

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

e temple, which is the north american headquarters of freemasonry. even the number 16 is significant to the occultist; it is 4x4 (remember that the four upper points of the goathead pentagram represent the four elements of which the earth is constructed. number 16 literally means "felicity, which, according to my webster's dictionary, means blissful happiness or anything which will produce such a state. certainly, blissful happiness is the stated goal of any satanic system. a corollary meaning of 16 is love. the number 16 also pops up in an encoded manner. both dupont circle and logan circle, which form the top two most important points of the goathead pentagram, are located on "p" street "p" is the 16th letter of the english alphabet. sixteenth street emanates north from scott circle, whi

DAVIDSON DAN SHAPE POWER

which are entities from alternate realities. under the right conditions, these entities can shift from their reality to ours, even leaving physical traces whilehere. the technique involves charging an entity to an energy level that matches the target reality, t h e n presenting the mandala/mantra images to enable the shift. once the energy level of the alien entity returned to its natural energy state, it would shi f t back to its home reality. the point that bearden is making is that all possible worlds and creations exist, even on mental levels, so by producing a sustained pattern, you actually create that reality somewhere in the omniverse. using shape power, it might be possible to shift that desired micro-reality into our own. science fiction writer john campbell wrote a story about

h century. schauberger became interested in erosion effects during his work as a civil engineer. he noticed that many rivers and streams abounding in the beautiful austrian alps were nearly erosion free while man-made waterways needed continual repair due to severe erosion effects. being a careful observer of nature, he deduced that the meandering of the natural water paths had somehow achieved a state of equilibrium such that the forces of water cause the least damage to the earth through which it flows. from this simple observation and the interesting fact that trout can remain motionless in a rapidly moving stream, schauberger concluded that there is a natural force in nature which follows natural pathways. he spent the majority of his life discoverlng the laws which govern this natural

world renowned dowser, bill cox, dowsed joe's lab, he said joe's experiment was right on a major grid line. 3.6 pranayama, chi gung and tai chi exercises the yogis of the far east, as well as those in the western world who have learned their techniques, have developed breathing and postures (exercises) which enable a person to learn total control of all bodily functions and bring the body into a state of perfect health. these exercises are designed to charge the body with energy that the hindus call prana, their word for universal energy. the breathing exercises are generically termed "pranayamas" meaning little prana exercises. the fantastic feats of advanced yogis are well documented. these feats are all the result of learning control of prana. chi gung exercises also are designed to en

on-moving) pyramid aligned north-south/east-west. flat coils wound on audio tape reels were placed on the north and south side of the pyramid. a spark gap, made from a blown 1 microfarad capacitor, was placed at the apex of the pyramid in series with a battery, resistor and chart recorder. a chart recorder registered daily changes in the energies around the pyramid. the chart recorder records the state of a bubble of energy which surrounds the pyramid. the energy bubble, over time, had various levels of opacity to all types of radiation. experiments putting radio frequency emitters, radioactive source specifically beta and gamma emitters, magnetic sources, and ion sources all showed attenuation when in the energy bubble which surrounds the pyramid. intensive research over 13 years showed t

DEITUS

ve to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires with young virgins or that the demonic lords he calls upon would be so easily intimidated by his threats. if the magician sees a spirit appear within the triangle of evocation it is simply because his mental state from fasting, fatigue, and fervent prayer has brought him in the point of delusion. if the spirit appears but refuses to speak with him or to satisfy his demands, the magician must continue his fast and make even more fervent prayer to god. to any sane mind it is clear that the formula of the grimoires can only lead to the ruin of the operator. when the magician reaches the point of total in

nd muhammed is his prophet. it may also be said that the law of the aeon of christ (or aeon of st. paul) was only through the son can you approach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of h

eject any supra-personal deity and recognize oneself as a god. this is also the essence of satanism in all the forms it has taken. the universal subconscious often is called god. since the universal subconscious is the source of nearly all conscious thought, i say with st. thomas god is within you, and with nietzsche man is god, and also with christos beest, man is god and man is lucifer. the sad state of most of humanity clearly reveals that the universal subconscious suffers from a variety of neuroses. god is certainly a sadomasochist and sexual deviant. why this is so could be a matter of endless debate but millennia of isolation has caused the universal subconscious to create endless worlds populated with countless beings which fall upon one another and devour each others flesh. the un

ifestation of the dynamic consciousness of the universe and a few individuals (actives) are strongly gifted with a greater amount of the dynamic consciousness. just as a river flows into the ocean, the dynamic consciousness violently penetrates the universal subconscious. what is traditionally called magic is simply the application of active upon passive to cause change. in the dynamic universe i state that this dynamic consciousness which guides and/or directs the universe is dynamic not static and is, therefore, best described as the devil, satan, rather than as god. all gods (and devils) are created by man, but god represents the laws and dictates of society while the devil represents that which threatens the statusquo. whatever name man may give to these forces, the devil is a more acc

r than as god. all gods (and devils) are created by man, but god represents the laws and dictates of society while the devil represents that which threatens the statusquo. whatever name man may give to these forces, the devil is a more accurate depiction of the dynamic consciousness. allegorically, the universal subconscious is god, and the dynamic consciousness is satan. anton lavey hesitates to state the exact nature of satan, other than to say that satan is the force behind revolution and change, but he refers to god as the balancing factor in nature, and unconcerned with human suffering. michael aquino goes a step further in defining satan (or set) as an isolate intelligence within the universe which bestowed upon mankind the gift of consciousness. aleister crowley says the khabs is in

DEMONIC BIBLE

centuries as the church condemned anyone suspected of paganism or witchcraft to death by burning. as the people labored under the oppression of the church, some began to see satan as a preferable master to jesus of nazareth. the church condemned every natural inclination as sinful and wicked. the only way to salvation, the people were told, was denial of the flesh and obedience to the church and state. it is questionable whether or not there was a single satanist before the inquisition, but as a result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the rosy cross masonic lodges, which began to appear in france and england in the 18th century and spread to other countries, made a number of false c

ord deitus as a magical dictum for the aeon of lucifer and promote the law of deitus( will to come into being as a god) secondly, to unite satanists throughout the world and thereby become a more powerful force to affect change. thirdly, work with other satanic groups and organizations to promote unity and diversity within the satanic community. fourthly, to establish an independent and sovereign state modeled after the city-states of the pre-christian pagan world with a system of government and law based upon satanic ethics rather than the outdated moral code of christianity. and fifthly, serve as a diplomatic embassy of this future satanic state. these goals fall into two broad roles which may be summarized as the role of the eol as a magical and philosophical temple and the role of the

riences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective existence of spirits or demons, ritual magic is a way to control the mind. without the use of drugs or chemicals, the magician controls directly his level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his invocations. as a magician progresses in the magical art, he gains control over his emotions and experiences more "peaks" than "lows. the objective existence of spirits or demons does not need to be proven in order to sho

, the human mind becomes unbalanced, resulting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual chamber (enter into a "waking state" in which his mind is fully active, invoke a spirit of destruction (create the mental image of the spirit within his subjective mind, and command the spirit to go forth and destroy his enemy (send out the mental "transmission" of hate) it matters not weather spirits exist objectively or not. they are real to the magician who invokes them and to the victim who suffers the force of the mental

ition of man's ultimate potential have made it the one religion relevant in today's society. but to return to the question at hand, what is the true nature of god? if, by god, one is referring not to a specific deity man has devised but to a controlling force or intellect within the universe, then it is clear to me that god, like the universe and everything within the universe, is in a continuous state of change and evolution. what i am suggesting is that god, like matter, energy, or consciousness, is "dynamic" not "static. descartes said "i think therefore i am" but is this really true? in that which i perceive as my "mind" there is a continuous stream of thoughts which flows through me like a river. but am i my thoughts or am i the thing in which my thoughts manifest? is the river the wa

DIABOLUS

ublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into darkness (i.e death posture. the death posture is a formula in which the sorcerer enters a state of exhaustion and essentially blacks out and forgets the meaning of his rite. by doing this, he falls into unconsciousness or delirium from which the concept of i does not exist. this is the sethian test if you will, from testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, he

crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective state, the individual slowly transforms his or herself into a form of iblis, thus becoming like lucifer. the shadow is the testing force from which you may create and manifest what you desire, and be careful as so you shall obtain that which you seek. the shadow is also the empowering essence of your mind, it is the darkest recesses and atavistic desires which may be explored and mastered. azazel

quidem natur creati sunt boni, sed ipsi per se facti sunt mali("the devil and the other demons were created by god good in their nature but they by themselves have made themselves evil- fourth lateran council, from the catholic encyclopedia. here we see that azazel and other angels possessed an original independence of being, that is they recognized that they could have the faculties of a higher state of being, they perceived themselves as separate from their original maker or source of being. the bible further describes satan as how he had fallen, which presents a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22

on fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him. apocalypse 12: 7-9 this leaves a question of subjective and objective planes of existence. if satan had awoken his state of independence, to think differently then could heaven truly be something which existed objectively, even within a spiritual or aethyric sense? could heaven only be a subjective term as would be hell, while what is one to an individual may be different to another? here we see the transformative state of satan from angel to then demon, thus he embodied both light and shadow within his own es

as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick itself. melek ta us thus represents a metamorphic process of self-deifi

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and s

ient to divinity and are each associated with an aspect of divinity represented by a "god" name. arch bishop: the word "bishop" comes from the greek "episokopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a chief bishop (q.v) who has been consecrated to have ecclesiastical and administrative authority over a territorial arch diocese. 2) in the astral star, a primate of a state curia, and the senior member of the general synod for a given state or commonwealth. archetype: a universal and imageless concept; here, in the sense coined and used by carl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual

n they do occur they are usually caused by a current of anger or rage (or other strong emotion) and hit you at your "weakest link" atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. augur: any number of high ranking ancient roman priests who were considered oracles, performing divinations (q.v) for the good of the state or private citizens. augurs were astrologers, and diviners which interpreted such omens as the flight of birds or the occurrence of thunder and lightening. they were of the noble class, and wore white robes, trimmed in purple. there is an old legend that states that several druids of gaul and britain were converted to a roman religion, and were made augurs for their territories after rome ha

e an amplitude of days, weeks, or even months, and which vary in intensity from individual to individual. bishop: from the greek "episokopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a high ranking member of the clergy (priesthood) who has been consecrated to have ecclesiastical and administrative authority over a district diocese. 2) in the astral star, a prelate of a state curia, and a member of the general synod. bitom: pronounced "bee-toh-ehm" it is the enochian (q.v) name for the spirit of fire. black magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or other

through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepared invocation (q.v. a practice generally avoided and frowned upon by modern ceremonial/ritual magicians. chanting: the rhythmic repetition of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, ch

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever

DION FORTUNE MYSTICAL QABALA

glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek mysticism. 14. the exoteric, state-organised section of the christian church persecuted and stamped out the esoteric section, destroying every trace of its literature upon which it could lay hands in striving to eradicate the very memory of a gnosis from human history. it is recorded that the baths and bakehouses of alexandria were fired for six months with the manuscripts from the great library. very little remains to us of

ded their systems upon the absolute; but [page 30] this is a shifting foundation, for the human mind can neither define nor grasp the absolute. some others try to use a negation for their foundation, declaring that the absolute is, and must ever be, unknowable. the qabalists do neither of these things. mystical qabala page 22 they content themselves with saying that the absolute is unknown to the state of consciousness which is normal to human beings. 3. for the purposes of their system, therefore, they draw a veil at a certain point in manifestation, not because there is nothing there, but because the mind, as such, must stop there, when the human mind has been brought to its highest stage of development, and consciousness can detach itself and, as it were, stand upon its own shoulders, w

name applied to kether. s. but kether does not represent a position in space. the am soph aur has been called a circle whose centre is every-where and whose circumference is nowhere, a statement which, like so many in occultism, is inconceivable, yet nevertheless presents an image to the mind and therefore serves its purpose. kether, then (and for the matter of that, all the other sephiroth, is a state or condition of existence. we must always bear in mind that the planes do not tower up one above another into the empyrean like the storeys of a building, but are conditions of being, states of existence of different types, and though they developed successively in time, they occur simultaneously in space; existence of all types being present in a single being, as we realise when we remember

ma and amen ra are but other [page 88] names for that which we worship as god, we shall learn a very great deal that was forgotten in europe when the gnosis was stamped out and its literature destroyed. 10. we shall find, however, that the pagan faiths present their teaching in a form that is not readily assimilable by the european mind, and that if we are to arrive at its significance we must re-state it in our own terms. we must correlate the metaphysical concept with the pagan symbol; then we shall be able to apply to the former the vast mass of mystical experience which generations of contemplatives and expen. mental psychologists have organised about the latter. and when we speak of experimental psychologists, we must not make the mistake of thinking that they are an exclusively mysti

t for their manifestation till chokmah and binab are emanated. 3. kether, then, is the one, and existed before there was any reflection of itself to serve it for an image in consciousness and set up polarity. we must believe that it transcended all known laws of manifestation by existing alone, without reaction. but when we speak of kether it must be remembered that we do not mean a person, but a state of existence, and this state of existing substance must have been utterly inert, pure being without activity, until the activity began which emanated chokmah. 4. the human mind, knowing no other mode of existence than that of form and activity, has the greatest difficulty in obtaining any adequate concept of an entirely formless state of passivity which is nevertheless most distinctly not no

DION FORTUNE PSYCHIC SELF DEFENSE

knees to her, and she purred complacently over me, well satisfied with the morning's work, as she had every reason to be. then she let me go, and i went up to my room and lay down on the bed. but i could not rest until i had written her a letter. what that letter contained, i do not know. as soon as i had written it and put it where she would get it, i fell into a sort of stupor, and lay in this state with my mind completely in abeyance till the following evening. that is to say, from two o'clock one afternoon till about eight o'clock of the following day, thirty hours. it was a cold spring day with snow on the ground. a window close to the head of the bed was wide open and the room unheated. i had no covering over me, but i felt neither cold nor hunger, and all the processes of the body

t of my continued presence, and came along to see me; an act requiring some courage, for our mutual employer was a formidable antagonist. she asked me what had happened at my interview with the warden, but i could not tell her. my mind was a blank and all memory of that interview had gone as if a sponge had been passed over a slate. all i knew was that out of the depths of my mind a most terrible state of fear was rising up and obsessing me. not fear of any thing or person. just plain fear without an object, but none the less terrible for that. i lay in bed with all the physical symptoms of intense fear. dry mouth, sweating palms, thumping heart and shallow, hasty breathing. my heart was beating so hard that at each beat a loose brass knob on the bedstead rattled. fortunately for me, my fr

psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowledge people came to me when an occult attack was suspected, and their experience reinforces and supplements my own. moreover, there is a considerable literature on the subject to be found in quarters where one would least expect it- in accounts of folk-lore and ethnology, in the state records of witch-trials, and even under the guise of fiction. these independent records, by people in no way interested in psychic phenomena, confirm the statements made by those who have experienced occult attacks. on the other hand, we have to distinguish very carefully between psychic experience and subjective hallucination; we have to be sure that the person who complains of a psychic as

with eva c. by other experimenters, for further information and evidence on this subject. it may be noted that crawford eventually committed suicide for no known reason. a sense of fear and oppression is very characteristic of. occult attack, and one of the surest signs that herald it. it is extremely rare for an attack to make itself manifest out of the blue, as it were. we are not in our normal state of mind, body and circumstance, and then find ourselves suddenly in the midst of an invisible battle. an approaching occult influence casts its shadow on consciousness before it makes itself apparent to the non-psychic. the reason for this is that we perceive subconsciously before we realise consciously, and a line of creeping shade indicates the penetrating of the subconscious censor from b

h of time. the purest woman can be made a harlot, the noblest man a murderer under certain conditions. knowledge is necessary to protect, and it is that knowledge which i intend to give in these pages. let us now consider exactly how a psychic attack operates. in the realms of mind there is neither time nor space as we understand them. i do not propose to argue this statement philosophically, but state it as a fact of experience which anyone who is accustomed to operating on the inner planes will have shared. if we think of a person, we are in touch with that person. if we picture them clearly, it is as if we were face to face with them. if we picture them vaguely, it is as if we saw them in the distance. being in the mental vicinity of a person, we can create a thought- atmosphere by dwel

DONALDTYSON CHAKRAS

r several minutes, then rising again. this goes on for hours at a time- for as long as the communion with the goddess is maintained. in women, the external genitals become inflamed and moist, and the clitoris erect. there is a copious flow of sexual fluids in both men and women. if, during this period, the mind is directed away from the goddess and toward the inflamed genitals, or if the physical state of tumescence causes erotic thoughts to enter the mind, tumescence ceases almost immediately. for example, the penis can be strongly erect even to the point of discomfort, yet if the mind is allowed to wander from the goddess, erection can completely vanish within the space of five or ten seconds. in recent times there has been an attempt to identify the chakra with nerve centers in the huma

DONALDTYSON CORONZON

. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their rightful status as gods. the gnostics viewed the hebrew god of genesis as a kind of malicious evil demon who had kept man in a state of ignorance in the prison of the garden so that man would not realize his own innate divinity, and at the same moment recognize that he was superior to his spiteful master. how we regard coronzon thus depends on how we regard the serpent of genesis. if we are good, unquestioning christians and jews, we will look upon this serpent as the persecutor of mankind, the view we have been commanded

knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level

DONALDTYSON DEMON

ority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucifer seeks to harass god by plaguing mankind with a multitude of troubles, and by inciting human beings to defy god. he uses his fallen angels as his agents, sending them abroad across the face of the world to incite and commit evil. every time he succeeds in inducing a human to defy go

on. they commit grotesque crimes of violence against animals, human beings, and even against themselves, with the foreknowledge that these acts are hurtful to their own self-interests. they sometimes become possessed by spiritual beings and lose the ability to control their words and actions, or even the awareness of what their bodies are doing. those who have committed unspeakable acts sometimes state that they felt themselves to be in a kind of trance, distantly aware of what they were doing, but unable to stop themselves. they say it was like watching the crime unfold on a television screen; as though it had been committed by someone else. how many know persons who seem to have every advantage in life, yet who willfully and perversely set about destroying themselves through the use of d

DONALDTYSON ELEMENT

the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities of the elements whose names they bear. they are a good way of understanding the elements. if you consider the qualities of earth, you will gain an idea of the element earth. material soil is heavy, relatively dry in its natural state, cool to the touch, and tends to clump together or be found in clods. the element earth is present not only in soil, but in all things heavy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no heavy, cool, dry matter is composed solely of earth, with none of the

DONALDTYSON EVILEYE

e supernatural attacks and resulting misfortunes, it implants itself in the imagination of the victim like a black seed, and begins to grow, nourished by the fear and expectation of the victim. as a result, the mind of the person assaulted by the evil eye turns against itself, and actually creates the misfortunes that it most fears. in the same way that a hypnotist can put someone into a hypnotic state and place the suggestion directly into their subconscious mind that they will feel better and better about themselves with each passing day, the glance of the evil eye implants the suggestion directly into the subconscious of a person that they will suffer greater and greater misfortune with each passing day. it does this below the level of words. so great is the power of the human mind over

DONALDTYSON GHOSTS

however, as a broad rule of thumb, ghosts appear in haunted places, at night when the light is poor, when the air is quiet, to individuals who are frequently (but not always by any means) going to bed or waking from sleep. usually they do not speak, or take the least notice of their observer. they perform the same set of actions on successive occasions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may ask how a projected astral image can touch you? the answer is a bit difficult to grasp at first consideration, because it challenges your normal concept of reality. you need to realize that what you see in the world around you is being created by your brain from raw sensory data. your world exists inside your head, eve

s appear as ghosts. one night while lying in bed i had a litter of drowned kittens snuggle up under my armpit for warmth and go to sleep. i didn't mind, although their attempts to suckle on my armpit tickled like crazy! the poor things still had their eyes closed, they were so young. their fur was wet, which is how i knew they had been drowned. from personal experience, many times repeated, i can state categorically that the touch of such a spirit may feel complete physical. at these times there is no way to differentiate the hand of a ghost laid on your shoulder from the hand of a person, except that the ghost's hand will (usually) be somewhat cool. i have had so many interactions with spirits over the years, they do not trouble me in the least, but i can understand how being touched by a

DONALDTYSON MIRACLES

n a religious context. religious miracles are usually unplanned, even when they are sought by prayer, and the magic involved in inducing the miracle is unconscious magic. however, miracles of equal validity can be achieved by the deliberate, conscious use of ritual magic. the same unseen process occurs in both religious miracles and occult miracles. the heightening of the emotions and the altered state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in number. how are we to understand a miracle to function? certainly not by seeking its explanation in the ordinary laws of physics. this is a foo

DONALDTYSON PENTA

ntagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it is important to understand that all pentagrams of the elements

DONALDTYSON POSSESS

evict tenants from an apartment and assume residence there. in voudoun (voodoo) possession by spirits and gods is a necessary part of religious practice. the spirit or loa is said to "ride" the body of the possessed person the way a man rides a horse. the reality of possession is that the human consciousness is seldom completely excluded. usually the human consciousness goes into a kind of trance state in which it has no will. such possessions happen to everyone, and usually are of short duration. we can recognize when a spirit has possessed us by our behavior. when we find ourselves doing things we would not normally do, things we would not like doing, especially things that seem bizarre or destructive or just plain disgusting, we are probably being possessed by some low spirit that is am

DONALDTYSON SIGIL

in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until a few centuries ago, identity and authority were verified in largely illiterate cultures by means of personal, family or state seals that took the forms of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spi

DONALDTYSON UFO

by what others believe, and by what others want them to believe. so the worth of even the best eye-witness account must always be suspect, and this is doubly true when the account concerns something extremely uncommon or unnatural. hard evidence consisting of photos and film tends to be either so blurry that it is impossible for anyone to identify the object photographed, or in many cases even to state with certainty that a physical object was present in the sky, since light artifacts and other image defects are commonly generated by unprofessional photographers; or the images are very sharp and clear, but obviously bogus. a good indicator of the latter is when a single individual produces not one, but dozens or even hundreds of clear ufo photographs. this is almost a sure sign that he or

they are nonphysical. it may be that the triggers of ufo sightings, close encounters, abductions, and similar ufo occurrences are just as significant in the course of human evolution and human history as they would be if they actually were generated by space aliens. it is a fallacy of our modern culture to negate the value of anything lacking a physical body. or course it is impossible for me to state categorically that not a single ufo sighting or photograph represents evidence of a physical alien visitation. but i find the arguments in favor of this explanation quite unconvincing. my own belief is that the modern eye-witness accounts of alien visitors are merely a resurgence of similar sightings of angels, demons, gods, spirits and ghosts that have occurred throughout human history in e

DONALDTYSON VAMPIRES

e life force occurs during sleep as well as waking. the dreams of the victim are haunted by the psychic vampire. over time the will of the vampire completely subdues and controls the will of the victim. in this way the victim is prevented from breaking off the social connection with the vampire. as the vampire grows more vigorous and animated, the victim sinks into a dreaming, depressed, listless state. unless the connection between the vampire and its victim can be broken, sooner or later death of the victim will result from suicide, drugs, alcoholism, accident through weakness or inattention, or the inability to fight off disease. the vampire and his or her victim can be recognized by their relative energy levels, by the subservience of the victim and dominance of the vampire, and by the

DONALDTYSON WEREWOLF

nd muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various silver objects. in these latter versions of the myth the werewolf is more often wolf-shaped, although larger and stronger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on their heads, their hairy bodies, their strangely compelling eyes, their slightly elongated canine teeth, and the fact that their third or ring finger is longer than their middle finger. they are said to have hairy palms. when a werewolf is injured in its wolf form, it retains the injury after transforming back to i

urse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

s which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters comprising chiefly prayers, and which dealt on a larger scale with the welfare of the departed in the next world, and described the state of existence therein and the dangers which must be passed successfully before it could be reached, and was founded generally on the religious dogmas and mythology of the egyptians. the title of "book of the dead" is usually given by egyptologists to the editions of the larger work which were made in the xviiith and following dynasties, but in this introduction the term is intended to include

alled his pyramid kha; and his example was followed by his immediate successors, khufu (cheops, khaf-ra (chephren, men-kau-ra (mycerinus, and others. revision of certain chapters in the ivth dynasty. in the reign of mycerinus some important work seems to have been under taken in connection with certain sections of the text of the book of the dead, for the rubrics of chapters xxxb. and cxlviii.[3] state that these compositions were found inscribed upon "a block of iron) of the south in letters of real lapis-lazuli under the feet of the majesty of the god in the time of the king it of the north and south men-kau-ra, by the royal son herutataf, triumphant" that a new impulse should be given to religious observances, and that the revision of existing religious texts should take place in the re

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

to proclaim that the lord of creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him; and secretly got the measure of the body of osiris, and made ready a fair chest, which was brought into his banqueting hall when osiris was present together with other guests. by a ruse osiris was induced

e again in some transformed or glorified shape, and to him who had conquered death and had become the king of the other world the egyptian appealed in prayer for eternal life through his victory and power. in every funeral inscription known to us, from the pyramid texts down to the roughly written prayers upon coffins of the roman period, what is done for osiris is done also for the deceased, the state and condition of osiris are the state and condition of [1. the ark of "bulrushes" was, no doubt, intended to preserve the child moses from crocodiles. 2. greek mo'non de` tw^n merw^u tou^ o?si'ridos th`n i?^sin ou`x e`urei^n to` ai?doi^n e`u u`s ga`r ei's to`n potamo`n r!ifh^nai kai` geu'sas ai to'n te lepidwto`n au`tou^ kai` to`n fa'gron kai` to`n o?ksu'rugxon. k.t.l. by the festival celebr

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

only so in the minds of the vulgar; for though the sage does not do materially and precisely the things which these words express, he will do many greater and more wonderful. in the meantime it is not to be doubted that individuals can direct the elements by the will to a certain extent, and change or really stop their effects. why, for example, if it is ascertained that certain individuals in a state of ecstasy lose their weight for the moment, could we not walk or glide upon the water? saint medard's convulsionaries felt neither fire nor sword, and begged as a relief the most violent blows and the most incredible tortures. are not the strange ascensions and wonderful equilibrium of certain somnambulists a revelation of these hidden forces of nature. but we live in an age in which men ha

ELLIS LOW TWELVE 1907

that means 1. 99 the president's rebuke 121 ben mcculloch, the texan ranger, and bishop janes, of the m. e. church "yank, do you see that piece of woods. in dire extremity a bad fix for president diaz "you must not try to go home to-night. the traitor. 139. 145 155 171 183 207, low twelve i jshall never forget the visitor that we had at our lodge one evening in the early winter of 1885. i should state that my name is alfred b. chichester, that at that time i was a lieutenant of cavalry, stationed in the southwest, and after two years' arduous service was visiting my home in the east on furlough. having been a mason only a brief while, i never failed to attend the regular and generally the special meetings of the lodge. sometimes we become neglectful as we grow older in the order, but the

examined the brother and found him to be a bright mason. again, while giving his name, they omitted that of his lodge. the master ordered his admission, and a minute afterward he entered. 18 low twelve every one in the lodge was struck by his appearance. i remember the thought at once occurred to me that he was the picture of william penn, the quaker founder of philadelphia, and proprietor of the state named in his honor. he was dressed in the attire of the friends, had a handsome, smoothly shaven face, with long auburn hair curling about his shoulders, and was slightly inclined to corpulency. his yellow waistcoat with its flapping pockets descended low in front, his brown coat had similar huge flaps, but the trousers were of modern cut. unlike father penn, however, he wore a massive gold

only relatives i had left were my aged father and a sister. without telling them my purpose, for i knew how it would sadden them, i quietly left home and again went westlow twelve 23 ward. i spent some time among the chippewas, but could not stand it, and began a wandering life which took me among the sioux, the blackfeet and many of the tribes farther south. it was another impulse of my restless state of mind that brought me eastward again to this city, where i had left my father and sister. a woeful disappointment awaited me" i sympathetically inquired as to what he referred "i was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk

of one of the officers, seized his wife and whispered to the terrified captive that the only way to save her life was to show him the tent in which his wife was held prisoner. the woman was glad enough to show him, whereupon he set her down, rushed to the right tent, caught up his wife and was off again before any one excepting the lady knew he had been in camp. matters were in this exasperating state when that magnificent soldier (afterward killed in the philippines, captain henry w. lawton, took charge of the immediate campaign against geronimo. he believed the chief would retreat to his stronghold in the sierra madres, south of the rio grande. we had an understanding with the mexican authorities by which permission was given to the soldiers of each country to run down the hostiles on e

"no more than upon the word of some white men; but" he added, sinking his voice "some of these people, including geronimo, understand english" low twelve 67 i accepted the valuable hint, and guarded my words uttered in the hearing of the party who were grouped around "how will the exchange be managed? under a flag of truce "only metaphorically so. i will go with you to your camp and leave you to state the conditions of the exchange; you will stay and martana will accompany me back. could anything be more simple "your plan is simplicity itself. when shall the start be made "now, for it is past low twelve, or as soon as i have had a little explanation with geronimo" he turned and began talking with the chief in his native tongue. it was plain to me that the grim old fellow was dissatisfied

EMPERORS NEW RELIGION CHURCH OF SATAN

o the hippie movement that was gaining foothold in the years before the church of satan was created. the first three clauses in the church of satan s official, semi-political program, pentagonal revisionism, which was published in the devil s notebook [14, p. 93] demand stratification (which is a form of meritocracy that rejects undeserved power, taxation of churches, and separation of church and state. these issues were also important in the freedom movement of the 1960es. interest in anton lavey s pet projects, the construction of artificial human companions and total environments (i.e, fantasy worlds) had already peaked a decade earlier when robots were the big hit on the screen and popular literature, and the contemporary fashion dictated a new home with a characteristic departure from

ess they become born again christians or otherwise leave the new age milieu entirely. the ambiguity of the church of satan s views allows its followers to even radically adjust their views and still pay homage to the devil. instead of moving to another religion, they redefine their own religion to designate their new stance. it is a religious analogy to the warring states in chinese history: each state might win against the chinese empire, yet somehow it remained china. followers may shift stance many times and still refer to themselves as satanists, and a conflict does not ensue until they are confronted with discrepant views held by other people also believing to be satanists. it was not until the internet became available for everyone that such discrepancies became widely evident. where

ideology, and are vaguely referred to as those who lead and innovate. the church of satan web page refers to itself and its followers as: a cabal of like-minded, highly independent individuals who don t require a social support group. such selective folk, the aristocracy of the able, at times partake of the pleasure of finding those few who share their personal interests [26] neither specifically state how the alien elite is an elite, but only describes them as somehow in charge and in positions as independent de facto leaders. when the church of satan gives examples of members of the elite, recurring names include: sammy davis, jr, jayne mansfield, kenneth anger, marilyn manson, coop, timothy patrick butler, michael moynihan, vincent crowley, and boyd rice. occasionally the list is extend

an an implied patent on the name, and the church of satan has historically been rash to dismiss any group making claim to the name as a mere copy of the church of satan (see, e.g, the church of satan s satanic bunco sheet [21, which practically defines any satanic group beyond the church of satan as such a copy) that prospective or current followers should avoid. although the church of satan does state that a person is born a satanist and that membership of the church of satan is not necessary to be a satanist [41, the church of satan does not tend to acknowledge people as satanists unless they openly support the church of satan. in fact, ranking followers in the church of satan have habitually declared that only through membership of the church of satan does a person qualify as a real sat

distinguish worship from respect. they imagine that by criticizing dr. lavey they can diminish, or cause us to reject, the church of satan. they do not attack the philosophy; they attack the philosopher. this makes it quite clear that it is they who are the personality cultists [55] while it is true that an attack on the founder does not necessarily imply an attack on the ideology, it is false to state that the attack implies personality cult mentality on behalf of the attacker. the argument may apply to some people, but does not address the following cases, for example: if anything, anton lavey seems to have been rather unsuccessful. he apparently never held a long term employment, and living off his only success (the creation of the church of satan) did not help him from dying broke in a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

posed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was part of one larger natural world. to demonstrate and prove scientifically the existence of this larger universe, spiritualists turned to mediums.people with special access to those realms once called the supernatural. entering a trance-like state, these mediums would bring forth messages containing information that seemingly could not have been acquired by normal means. the mediums manifestations of a wide variety of extraordinary phenomena seemingly pointed to the existence of unusual forces operating in the physical world, forces unknown or undocumented by the emerging scientific community at the time. almost concurrently with the

zel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the seat of the conscience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the na

ilar experience. over time, they have sought for some larger meaning in this incident. most investigations have concluded that there is no psychopathology in the abductee s life and that he/she has no reason to tell such a negative story. criticism of the literal acceptance of the story as indicative of extraterrestrial contacts begins with the large number of reported contacts. given the present state of interstellar travel, there is more than a little doubt that the number of spaceships could or would come to earth to account for all of the contacts. the many examinations, focused on reproductive organs, also raise questions of the purpose of the body probing. what is to be gained? also, the stories, while supported by their consistency, are quite free of independent supporting evidence

74, primarily in the san francisco and los angeles areas, as well as chicago, new york, and philadelphia. other activities included one-day seminars on acupuncture and biofeedback and nine two-day acupuncture workshops. in june 1974 the academy presented a symposium on nontraditional approaches to treatment of the developmentally disabled, sponsored jointly with the division of retardation of the state of florida s department of health and rehabilitative services. the academy laid the groundwork for the formation of the american holistic medical association in 1978 (see also healing center for the whole person) sources: the dimensions of healing: a symposium. los altos, calif: academy of parapsychology and medicine, 1972. the varieties of the healing experience. los altos, calif: academy o

skin of an enormous boa constrictor. when the community had resolved that a certain misfortune was caused by witches, the next step was to find and punish them. for this purpose the king summoned a great meeting, his subjects sitting on the ground in a ring or circle for four or five days. the witchfinders took their places in the center, and as they gradually worked themselves up to an ecstatic state, resembling possession, they lightly switched with their quaggatail one of the trembling spectators, who was immediately dragged away and butchered, along with all of his or her relatives and livestock. sometimes a whole kraal was exterminated in this way, so reminiscent of european witch-hunts. barker also described a sorceress named nozilwane, whose wistful glance, she noticed, had in it s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

estion whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the oriental name given to the capital of the empire, and the abode of the prince) and they took the most active part in all the factions that encompassed the throne, or that were formed in the vicinity of the court. encyclopedia of occultism& parapsychology. 5th ed. magi 955 in greece, and even in egypt, the sacerdotal fraternities and associa

e prince) and they took the most active part in all the factions that encompassed the throne, or that were formed in the vicinity of the court. encyclopedia of occultism& parapsychology. 5th ed. magi 955 in greece, and even in egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on affairs of state, but in the persian monarchy they acquired a complete political ascendency. religion, philosophy, and the sciences were all in their hands. they were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. the three grades of the magi alluded to were called the

the sciences were all in their hands. they were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. the three grades of the magi alluded to were called the disciples, the professed, and the masters. they were originally from bactria, where they governed a little state by laws of their own choice, and by their incorporation in the persian empire, they greatly promoted the consolidation of the conquests of cyrus. their decline dates from the reign of darius hystaspes, about 500 b.c.e, by whom they were fiercely persecuted. this produced an emigration that extended from cappadocia to india, but they were still of so much consideration at a later period as to

ed his own apparatus, which weighed more than a ton, was at his disposal. many later psychical researchers were amateur conjurers (notably hereward carrington, harry price, and w. w. baggally) who were well acquainted with the tricks of the trade. a conjurer s performance may in fact afford evidence that the phenomena produced by the medium are genuine. admiral usborne moore (glimpses of the next state, 1911) saw a conjurer reproduce the phenomena of the bangs sisters on the stage. the effect was crude at first, although very satisfactory afterward. but the point, moore remarked, was that the conjurer s conditions were as different from the conditions of the bangs sisters seances as a locomotive boiler is different from a teapot. moore s efforts finally convinced him that he had witnessed

nto the kshatriya or warrior caste and originally named vardhamana. his birthdate is traditionally given as 599 b.c.e, but modern dating has suggested a more likely date of 540. he married at a young age, but at the age of 30 left his home on a spiritual quest. after 12 years of wonders and accomplishments in the spiritual life he was given the name mahavira or great hero. he eventually reached a state thought of as complete isolation from harmful karma, called kevela. he was acknowledged as the 24th great teacher of his tradition, and his mahatma letters encyclopedia of occultism& parapsychology. 5th ed. 968 new title, jaina or victor, gave the name to the jaina community. mahavira concluded early in his spiritual quest that the key to spiritual advancement was the avoidance of injury to

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way, as beings who science fiction writers and scientists such as the late carl sagan theorize may be out there somewhere in deep space, though so far away that no direct evidence supports the proposition. when devout individuals report feeling the presence of god, they usually describe a subjective state that the nonbeliever does not feel compelled to take literally. of course we know there was a time when our ancestors were certain that otherworldly beings of all sorts walked the world. gods communicated openly with humans. one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape as introduction xi things that existed

n, march 27 30th, 1962. vista, ca: science of life. bennett, colin, 2000. breakout of the fictions: george adamski s 1959 world tour. the anom- alist 8 (spring: 39 84. ellwood, robert s, 1995. spiritualism and ufo religion in new zealand: the international transmission of modern spiritual movements. in james r. lewis, ed. the gods have landed: new religions from other worlds, 167 186. albany, ny: state university of new york press. good, timothy, 1998. alien base: earth s encounters with extraterrestrials. london: century. heiden, richard w, 1984. review of zinsstag and good s george adamski the untold story. the a.p.r.o. bulletin 32, 5 (august: 4 5. leslie, desmond, and george adamski, 1953. flying saucers have landed. new york: british book centre. moseley, james w, ed, 1957. special ada

eling; contactees further reading aetherius society, 1995. the aetherius society: a cos- mic concept. hollywood, ca: aetherius society. curran, douglas, 1985. in advance of the landing: folk concepts of outer space.new york: abbeville press. saliba, john a, 1995. religious dimensions of ufo phenomena. in james r. lewis, ed. the gods have landed: new religions from other worlds, 15 64. albany, ny: state university of new york press. wallis, roy, 1974. the aetherius society: a case study of a mystagogic congregation. sociologi- cal review 22: 27 44. affa affa first appeared in 1952 among the extraterrestrials who communicated to a small prescott, arizona, occult group headed by george hunt williamson. affa, identified as being from the planet uranus, first spoke through automatic writing, th

who harbored a private fascination with spiritualism, called on swan and knowles. at one point larsen tried automatic writing and believed he had communicated with affa, though swan insisted he had not contacted her affa. back in washington larsen talked with center director arthur lundahl and lundahl s assistant, lt. cmdr. robert neasham, a navy officer. in their presence larsen entered a trance state and supposedly contacted affa while lundahl and neasham peppered him with questions. at one point, challenged to prove his existence, affa replied, go to the window. lundahl saw nothing but clouds, though neasham seemed convinced that a 12 affa spaceship was hiding in them. neasham would also claim that radar operators at washington national airport told him that that particular portion of t

n the summer of 1975, a young married couple identified as darryl and toni m. stopped along the banks of the owyhee river to cool their truck. they spotted an odd object parked on a nearby hillside. the next thing they knew, it was two hours later, and their truck started as if it had long since cooled off. later, under hypnosis, they recounted the experience of wandering into the ufo in a trance state. hairless humanoids with slits for eyes, mouth, and nose, with gray, wrinkled skin assured them via telepathy that they meant no harm. as toni watched, the aliens, who communicated with each other with a buzzing bee sound, subjected darryl to an apparent physical examination by light beam. sometime later toni awoke to find a figure with a skull-like face and a small mouth standing at the foo

FAUST

nd mist high in the air are driven. yet how superb above this tumult sallies the many-coloured rainbow s changeful being; now lost in air, now clearly drawn, it dallies, shedding sweet coolness round us even when fleeing! the rainbow mirrors human aims and action. think, and more clearly wilt thou grasp it, seeing life is but light in many-hued reflection. the emperor s palace the throne-room the state council awaiting the emperor. trumpets. courtiers of all kinds enter, splendidly dressed. the emperor ascends the throne, at his right hand the astrologer. emperor. i greet you, faithful friends and dear, assembled here from far and wide. i see the wise man at my side, but wherefore is the fool not here? a squire. a pace behind your mantle s sweep there on the stairs he fell in a heap; they

hence did he come- how came he in?the old one fell- he s spent and donea barrel he- a lath this oneemperor. and so, ye faithful whom i love, be welcome here from near and far. ye meet beneath a favouring star; fortune is written for us there above. yet wherefore in these days, oh, say, when all our cares we d thrust away and wear the mummer s mask in play and gaiety alone enjoy, why should we let state councils us annoy? but since the task seems one we may not shun, all is arranged, so be it done. chancellor. the highest virtue like an aureole circles the emperor s head; alone and sole, he validly can exercise it: tis justice- all men love and prize it; tis what all wish, scarce do without, and ask; to grant it to his people is his task. but ah! what good to mortal mind is sense, what good

not shun, all is arranged, so be it done. chancellor. the highest virtue like an aureole circles the emperor s head; alone and sole, he validly can exercise it: tis justice- all men love and prize it; tis what all wish, scarce do without, and ask; to grant it to his people is his task. but ah! what good to mortal mind is sense, what good to hearts is kindness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of evils? who views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds, a woman that, cross, chalice, candlestick from altar; for many years his boastings never f

s thus! men burn up atheists, fittingly, because such speeches are most dangerous. nature is sin, and mind is devil, they nurture doubt, in doubt they revel, their hybrid, monstrous progeny. that s not for us- our emperor s ancient land has seen arise two castes alone who worthily uphold his throne: the saints and knights. firm do they stand, defying every tempest day by day and taking church and state in pay. in rabble minds that breed confusion revolt arises like a tide. heretics, wizards! imps of delusion! they ruin town and country-side. them will you now with brazen juggle into this lofty circle smuggle, while in a heart depraved you snuggle. fools, wizards, heretics are near allied. mephistopheles i see the learned man in what you say! what you don t touch, for you lies miles away; w

arning, wondrous in the south arose. thither did it draw my glances off from gorge and mountain-cone, off from earth s and heaven s expanses, her to see, the only one. piercing sight to me is given as to lynx on highest tree, yet i had to struggle, even as from dream s obscurity. could i the delusion banish? ramparts? tower? or bolted gate? vapours rise and vapours vanish, such a goddess comes in state! eye and bosom i turned to her, drinking in her gentle light; beauty, blinding all that view her, blinded my poor senses quite. i forgot the warder s duty and the horn i swore to wind. threaten to destroy me! beauty doth all anger ever bind. helena the ill that i occasioned i dare not to punish. woe is me! that fate austere pursues me, everywhere the breasts of men so to infatuate that they

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

h kabbalists. 3' 8: h" 2: 2 2:e 8% the formal prohibition against the study and practice of the qabalah was lifted in 1540 ce through the efforts of the medieval jewish kabbalist abraham azulai. the prohibition had been instituted largely in reaction to the disastrous consequences of the false messiah shimeon bar kochba, who led a revolt in 135 ce that resulted in a short-lived independent jewish state.3 over a century after azulai, a sense of fear and taboo regarding the qabalah arose strongly once again among the rabbinate in reaction to the troubling popularity of the apostate sabbatai zevi. zevi was ascribed messianic stature by his prophet nathan of gaza, and embraced as such by several million followers spread across the middle east. the phenomenon of zevi was further compounded by t

reness. vedantic philosophy calls these three levels of awareness dualistic (dvaita, qualified non-dualistic (vasishtadvaita, and unqualified non-dualistic (advaita).8 within the context of the mystical qabalah, the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit) as separate. it is also called the fall of adam. this is the vantage of the normal waking state of most humans. an aspirant with this perspective would generally have a predominant mood toward their chosen ideal, regarding themselves as a servant to their divine master, or as a child to their divine father or mother, etc. the qualified non-dual level in the qabalah regards the creation as a great unity in the name hvhy rooted in the negatively existent substratum. from this perspective

nd brahma in sanskrit) contracts its mass, reconstitutes its core, and spins off a new planetary system in which life is created and evolves. within the qabalistic worldview, the forty days that noah is said to have spent in the ark occurs two planes removed in the world of b riyah (creation. the genetic information regarding noah and his wife and all fauna and flora thereby existed in a formless state, as vibrational signatures in the world of b riyah (creation. this information then reemerged with the regeneration of life on the planetary mass in the world of asiyah (activity in matter. this extraordinary idea is also found in ancient sanskrit texts in the account of the incarnation of vishnu as matsya the fish, where the flood is called pralaya( dark night of brahma. 0' 8: h" 2: 2 2:e 8

the level of psychic mediation described in the sefer hazohar (book of splendor) as one-twentieth cloudy mirror (the various designations regarding the mirror of consciousness in the zohar refer to different degrees of vision. clear mirror denotes the consciousness of messiah. dull or cloudy mirror denotes the vision of prophets. one-twentieth cloudy mirror denotes" f" 2' 8: 4 the conscious dream state and one-sixtieth cloudy mirror the normal dream state) he assembled the sequence of names into a book as he was instructed, with one name on each page. the names are followed by the series of angelic tree language. the work of the chariot trust subsequently published sinatic hebrew, ezra hebrew, and english versions of the sefer hashmoth in 1971-72. most of the working and perfect forms of t

FOCUS OF LIFE

half. pain awaits him, who is sentimentally desirous. be it thus 'woman, there shall be no vintage from our kisses. in man and woman is thy 'being' but i say, thou could'st create this body anew. awake! the time has come for the new sexualities! then would be occasion for greater pleasures. to improve the species ye men must love one another. this old illusion of righteousness has gained a future state wherein men labour every doubt. thou art that which thou dost prefer. the seer, the instrument of seeing, or the seen. conscious desire is the negation of possession: the procrastination of reality. make thy desire subconscious; the organic is creative impluse to will. beware of thy desire. let it be something that implies nothing but itself. there are no differences-only degrees of sensatio

p. intoxicated, i am always curious of the work in such places-so here i paused. at that moment, the door was flung violently open and five drunken undertaker's assistants lurched into me. i objected in a mild way, they being numerous and i thinking that drunkards are lucky. but that any resistance or excuses i might offer would be unsatisfactory was too apparent. they had reached the quarrelsome state and i discovered-i knew these men too well! from argument to foul accusations [and what did they not call me]-came blows-i thought it safer not to run away. did i fight well? i know they did and with drunken humour dragged me into the shop to purchase a coffin. within, came recognition-alas, too truly they knew me! from then no quarter was given. that drunken fight among the dead and funeral

eral furniture was hopeless for me. i was robbed, stripped, spat upon, kicked and bound-what abuse did i not suffer? i think the humiliation and blows rendered me unconscious! but, i was not to rest so easily-they soon brought me back to consciousness for worse things. and i was told they had recently finished making my wife's coffin. they then forced me to view her dead body. even in my pitiable state, i thought of the beauty of her corpse. again, they reviled me because of her: she who, if i had not neglected her, would still be living. i, the whoremonger, betrayer of women, and arch-abnormalist. after much other insult; they told me-my fate. i was given the choice of being burnt to death or buried alive with her! naturally my choice was to be alone. but no such chance was to be mine. i

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

her treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in which the asclepius and the hermetic treatises which have reached us in the corpus hermeticum collection were written. externally that world 1 according to nock and fesrugiere; see c.h, loc. cit; festugiere, i, pp. 85 ff. 2 the attribution, which is incorrect, dates from the ninth century; see c.h, ii, p. 259: on

translation that ficino made. ficino gave his translation the title of pimander, which is really the tide of only the first treatise in the corpus hermeticum, but which he extended to cover the whole corpus, or rather the first fourteen of its items which were all that his manuscript contained. he dedicated the translation to cosimo, and this dedication, or argumentum as he calls it, reveals the state of mind, the attitude of profound awe and wonder, in which he had approached this marvellous revelation of ancient egyptian wisdom. in that time in which moses was born flourished adas the astrologer, brother of prometheus the physicist and maternal uncle of the elder mercury whose nephew was mercurius trismegistus.1 so the argumentum begins, with a slightly garbled version of the augustinia

owing fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at the end of this period, continues pimander, the link which bound all things was broken by the will of god. man and all animals, which till then had been both male and female, separated into two sexes and god spoke the word, increase and multiply. 24 ficino's "pimander" and the "asclepius" then providence, through destiny and the armature of the spheres, establis

lurred (4) egyptian philosophy of man and of nature: earth movement. hermes trismegistus to tat on the common intellect. corpus hermeticum xii1; optimist gnosis) the intellect, o tat, is drawn from the very substance of god. in men, this intellect is god; and so some men are gods and their humanity is near to the divinity. when man is not guided by intellect, he falls below himself into an animal state. all men are subject to destiny but those in possession of the word, in whom intellect commands, are not under it in the same manner as others. god's two gifts to man of intellect and the word have the same value as immortality. if man makes right use of these, he differs in no way from the immortals. the world, too, is a god, image of a greater god. united to him and conserving the order an

ea uiuit" ficino, p. 1854. 4 see above, pp. 33-4. 5 p. zambelli has drawn attention to the many quotations from the hermetica in the de occulta philosophia, and to agrippa's development of hermetic doctrines in a magical direction (test, uman, p. 108. 6 see above, pp. 24-5. 137 cornelius agrippa's survey of renaissance magic the opinion of all the magi that if spirit and thought are not in a good state, the body cannot be, and according to hermes trismegistus we cannot have firmness of spirit without purity of life, piety, and divine religion, for the holiness of religion purifies thought and renders it divine.1 the reader is adjured to keep silence about the mysteries in this book, for, says hermes, it is an offence to religion to propagate among the multitude a "discourse so full of the

FRATER ELIJAH ANGELS OF CHAOS

lorn on the dance floor, and the synchronous words ringing out, i feel like i m going crazy i feel like i m going insane(*a) being the opportunist magician that i am, i decided to try some experiments over the next few days using the great deal of emotional turmoil that i was in. i opted to try the neither-neither technique of aos. i took the images and profundity of love, my love, in the highest state of adoration and joy and fused it with that of it s perverted form. the fusion of apparent opposites. in their mutual annihilation. the effect was astounding. not only did the pain cease, but the liberated free belief (energy) acted as a conduit for something more. something (which i would realize later, that has been with me my entire existence! i was entranced, and began writing. i wrote g

her interesting thing occurred, during the rite, upon calling set, i felt a presence, a very cynical presence. it felt like "oh look, another god aspirant" a sigil manifested during the rite. a sigil whose attribution is the phoenix. i do not know what this sigil means yet (sigil omitted call [1) whose number is 76, it sort of looks like a 7& 6 combined. upon being in an 'in-between' sleep/ awake state on samhain night, a voice came to me. it sounded like a multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you must plan. you must do this again" i find this all highly unusual (yeah, as if yelling at the moon is normal. it also seemed as if before i heard the voice, when i closed my eyes, a picture, a formulation of some sort was

rying the operations a bit a =42--4+2=6 and c =13--1*3=3 6+3=9, and 6*3=18 (1+8=9) or (1*8)=8--6+6+6) relevant excerpts concerning numerical notations to the book of the law (aiwass),based upon numerical combinations and breakdowns (above. i (liber al) 6: be thou hadit, my secret centre, my heart and my tongue. 7: behold it is revealed by aiwass the minister of hoor-paar-kraat. 42: let it be that state of manyhood bound and loathing. so with thy all, thou hast no right but to do thy will. 8: the khabs is in the khu, not the khu in the khabs. 13: i am above you and in you. my ecstasy is yours. my joy is to see your joy. 4: every number is infinite; there is no difference (76/2=38)38: he must teach, but he may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (1

hand and danced with us, at the dance club. she wanted to play a little also. i felt un-worthy, but quickly shrugged this off and played the game. she smiled and danced with me and others. there was a form of telepathy (sort of. i think it was a, and he was telling me(sort of) about babalon and the factions. babalon was a servant, sort of like a mayor of a city in comparison to a governor of the state. each of these factions (gods if you will) each had their own idea as to how the game should be played. she vanished after this and i knew she wanted me to partake of her bliss, instead of thinking on it. now i speak of the void. this was terrifying. it was isolated, cold, bleak, black and empty (all in one breath. it was here that things dwelled which were not and would not be. these things

hasm formed from the initial shattering. the commentary of elijah is at the bottom concerning his views and experience of mathematics, concerning the way. i/2a: a metaphor for life. i/2b: a brief interchange of the selves. a subconscious parlay with the readers masks. a calling to the readers self. amazing grace. i/3a: the tragedy of each maze is that it is unique. as the reader is drawn out of a state of passivity, the ego must be brought into play, and play this surely is. our sex consumes. gemini, refers to the twins of horus-set, the letter zain. it grows tired of the endless sibling rivalry. another master, this one the lady of understanding (more of a way. we has drank deeply of her cup. this is sure folly. i/3b: 10 being the number of sephira. the face depicted has three blackened l

FRATER TENEBROUS CULTS OF CTHULHU

ction- one estimate puts the total number of letters written by lovecraft at over 100,000) however, it was not until 1917 that lovecraft seriously considered writing in earnest. the family had been forced to leave the house in angell street due to financial difficulties, and lovecraft soon discovered that he was incapable of earning a living (indeed, he was to spend the best part of his life in a state of financial deprivation and semi-starvation, surviving on as little as 15 dollars a week) his mother s mental and physical condition declined rapidly, and in 1919 she entered the butler hospital, where she died in may, 1921 after a protracted illness. lovecraft s short story, dagon, written in 1917, was published by weird tales in october, 1923, flue year of the magazine s appearance. in th

FRATER U D PRACTICAL SIGIL MAGIC

sigil should be done with the utmost concentration. it makes the following activation( gcharging h) much easier. when the sigil is ready, it is activated by implanting it into the psyche. this is the most difficult part in this process, and spare offers only very few hints on practical procedures. however, it is crucial that the sigil is internalized in a trance of sorts. this may take place in a state of euphoria (for example, by means of drugs, in ecstasy (for example, sex magically by masturbation, sexual intercourse or a ritual, or in a state of physical fatigue. for the latter example, eyes and arms may be tired by the magician folding his/her arms behind the head while standing in front of a mirror and staring fixedly at his/her image. the important thing is that it 10/ practical sig

y a larger, more specialized volume. 7. a facile way of looking at a subject like this quite often demands the use of illustration rather than differentiation. thus, for example, the problem of reception cannot be dealt with here. it would certainly be an exaggeration to say that spare influenced pragmatic magic directly. rather, pragmatists found him to be one of their ilk. neither do we want to state that there are no dogmatists left in the anglo-saxon countries. but the aforementioned writers, as is commonly known, are considered to be the leading thinkers of the magical scene of great britain, canada, australia and the usa. 8. the formula gthis my will to. h has proved to be very powerful in practice. of course, it may be changed according to taste or even completely exchanged by any o

ong but inoculate their unconscious, cramming it full with glyphs. the sigil of figure 3, however, is an example of a construction which n additional border. another aspect of putting a border around the sigil is that mandala structures (as depth psychology has shown) will awaken and activate archetypal material in the unconscious. thus, a border will facilita o spiritual and simsaid of most in a state 24/ practical sigil magic not be a problem as long as you actually have the sigil in front of you, such as hanging it on a wall or painting it onto a mirror, but even then it could be difficult to internalize a glyph with too many details to it. there are no limits to your fantasy or artistic talent when simplifying or stylizing sigils. you may even gcheat h a bit, as long as you are emotion

methods, too, but experience has shown that orgasm provides the most effective of magical trances. debauchees with glittering eyes may, however, be warned that this branch of sexual magic has little or nothing to do with sexual gfun. h in the past, when it was still trendy to work with gsacrifice c altar of transcendence, h etc obviously, this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 accord m after sexual intercourse (in hetero the first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these doctrines, loss of semen means loss of power (and, by extrapolation, longevity. this approach whic

est, led even one of the major masters of sexual magic, aleister crowley, to concentrate on drinking his sper sexual intercourse, the mixed male and female secretions.crowley fs infamous gelixir h. this digression aside, we may note that lecherous sex maniacs won ft have too much when dealing with this branch of sexual magic, as these operations can be rather strenuous and not too pleasurable. in state of consciousness in which the censor has become gsoft h and in which s/he will no longer or cannot prevent direct communication between the conscious and the unconscious. like the magical or gnostic trance in general, consciousness is not entirely switched off, which means that you aren ft aiming for a hypnotic full trance. such gthreshold states h2 may be achieved either by withholding slee

FREEMASON BLUEBOOK

revolution, these bodies declared themselves independent of their mother grand lodges, and, in 1792, both united as the grand lodge of massachusetts. the first lodge in maine portland) was chartered by the english provincial grand lodge; the second (warren) by the scottish provincial grand lodge; and the third (lincoln) by the united grand lodge of massachusetts. when maine became an independent state in 1820, the lodges, thirtyone in number, formed the grand lodge of maine, in accordance with the wellsettled principle of masonic law, that the lodges in every independent state are of right entitled to form a grand lodge for that state. the grand lodge of maine exercises exclusive masonic jurisdiction in this state, and any lodge, organized by any other authority, is illegal and clandestin

for that state. the grand lodge of maine exercises exclusive masonic jurisdiction in this state, and any lodge, organized by any other authority, is illegal and clandestine, with which, or with whose members, no masonic intercourse can be held. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (1 of 76 [11/22/1999 11:51:54 am] chapter ii a lodge cannot he legally opened in this state without the presence of the charter or charter certificate as well as the furniture. when the hour of meeting has arrived and the w. master has ascertained that the charter is present and the lodge furnished, he gives one rap with the gavel, directs the brethren to he clothed and the officers to invest themselves with their jewels and repair to their respective stations, and proceeds to open

iated without having been proposed at a previous meeting maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (4 of 76 [11/22/1999 11:51:54 am] of the lodge (except by dispensation from the grand master) in order that no one may be introduced without due inquiry relative to his character and qualifications. the application must be in writing over the signature of the applicant, and state his age, residence, that he has resided in the state one year and in the jurisdiction of the lodge the six months next preceding (except as elsewhere provided) and whether he has made application to and been rejected by any lodge, also give all the information called for in the questionnaire attached to and made a part of the application; and it is further required the application, questions

h you may become a member? l l 17. is this application made of your own free will, or was it solicited? i to the officers and brethren of..lodge of ancient free and accepted masons, at. the subscriber, aged_ years, and by occupation a__respectfully states that he is a resident of_ that he has actually resided within the jurisdiction of said lodge for more than six months last past, and within the state of maine for the year past; that, unbiased by friends, and uninfluenced by mercenary motives, he freely and voluntarily offers himself a candidate for the mysteries of freemasonry; that if admitted he will cheerfully conform to all the ancient established usages and customs of the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (5 of 76 [11/22/1999 11:51:54 am] fraternity

asonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels are the square, level and plumb. the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect, ashlar and the trestleboard. the rough ashlar is a stone as taken from the quarry, in its rude and natural state. the perfect ashlar is a stone made ready by the hands of the workmen, tobe adjustedby the workingtools of the fellow craft. the treslieboard is for the master to draw his designs upon. by the rough ashlar we are reminded of our rude and imperfect state by nature; by the perfect ashlar, of that state of perfection at which we hope to arrive, by a virtuous education, our own endeavors, and th

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

tmosphere, but may also be super- heated by the vibratory activity of the spirit to such an extent that it becomes a brilliant and luminous fire, the fire of purification and regeneration. this is the field of action of the great spiritual hierarchy from neptune and is designated azoth by the alchemists. this spiritual fire is not alike in every man nor is it as luminous in one as in another. the state thereof depends upon the spiritual advancement of the person in question. when the aspirant to the higher life had been instructed in these mysteries of symbolism and the time had come to speak to him plainly, the following teachings were communicated to him, not necessarily in these words nor in this manner. but at any rate he was given to understand and it was made clear to him that-"anato

the priestcraft, exercising a spiritual authority, in such a manner as they considered for the eternal good of their charges. the statecraft employed by the sons of cain holds up the male ideal, hiram abiff, the master craftsman, the son of fire, while the sons of seth as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual of

the individual when the preparatory work has been accomplished unconsciously. the metamorphosis of a frog from a denizen of the water to the airy element give an analogy of the past emergence of humanity from the continent of atlantis to the rainbow age of aryana. and the transformation of an earth worm to a butterfly soaring the skies is an apt illustration of the coming change from our present state and condition to those of the new galilee where the kingdom of christ will be established; and what the change in the human constitution and environment is to be, may be seen by examining the past conditions as outlined in the bible, which agrees with the occult traditions in the main points. this new heaven and new earth is now in the making. when the heavenly time marker, the sun, came int

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s, and the dark world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the p

e queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they realize it or not, for the day of emancipation, symbolically represented as the millennium, when there will be a wonderful city, a new jerusalem, a city of peace. and the earlier this amalgamation can be brought about, the better for humanity. therefore, an attempt was made at the time and is the place which is said in the legend to be the scene of solomon's and hir

e. it could not have been wrought at any earlier period, for man was not sufficiently advanced. at that time, however, it seemed as if the united efforts of the two schools might accomplish the task, and had it not been for the desire of each to oust the other from the affections of the symbolic queen of sheba, the soul of humanity, they might have succeeded, an equitable union between church and state might have been effected and human evolution might have been greatly furthered. but both church and state were jealous of their particular prerogative; the church would only amalgamate upon condition that she retain all her ancient power over mankind, and take in addition those of the temporal government. the state was selfish in a similar manner and the queen of sheba, humanity at large, is

l powers which means melchisedec is there shall be peace called king of division into races--nations- salem [peace] sects and peace hence there is war--oppression- prevailed slavery- saturn period unity and diversity vulcan period polarian epoch love and hate kingdom of god [1] heat [7- sun period venus period hyperborean epoch new galilee [2] fire [6] brotherhood- moon period [3] fire--male sex--state [5] jupiter period lemurian epoch water--female sex--church aryan epoch- earth period fire/male--air/nations atlantean epoch end of involution water/female--earth/races beginning of evolution [4- and the division of the rulership into state and church caused war and strife. the state espouses the cause of fatherhood and man and upholds the male ideal of arts, crafts and industry, embodied in

and strife. the state espouses the cause of fatherhood and man and upholds the male ideal of arts, crafts and industry, embodied in hiram abiff. the church espouses the cause of motherhood and woman and holds aloft the female ideal of love, and hearth and home embodied in the madonna and her child. it is the conflicting interests of the man and the woman, the home and the shop, the church and the state, which cause the economic struggle, the war and the strife with which mankind is cursed and which make all long and pray for the reign of peace (3) the third age, when a divine christ, who, like melchisedec, shall fill the dual office of king and priest, and shall rule over a urged and glorified humanity, which has risen from sex-love to soul-love. part vi spiritual alchemy when we expose a

FREEMASONS SATANISM AND SYMBOLISM

n and yang a little differently than a traditional new age, or occultist, or satanist. they use the hexagram and the black and white tile floors; but, their belief in yin and yang is identical to the satanist mysteries. but, why should we be surprised, for albert pike told us that freemasonry is "identical to the mysteries" masonic emblem of square and compass depicting sex masonic authors boldly state that the symbolism of the traditional square and compass of freemasonry represents the heterosexual sex act. listen to albert pike explaining this fact to members of the 32nd degree "the compass, therefore, is the hermetic symbol of the creative deity, and the square of the productive earth or universe [morals and dogma, p. 850-1. therefore, the masons look at the compass as the male phallus

discredited by contemporary masonry, and even some email suggesting that a "rogue" albert pike wrote morals and dogma and magnum opus. we can now see that this is simply a lie designed to try to confuse. surely, you can now see that freemasonry is most definitely not christian. secondly, you can see that masonry is truly "identical to the mysteries" in fact, one masonic author had the boldness to state that freemasonry was, indeed, a mystery religion. listen "in fact, the respect paid by freemasons to this number[#3] goes far to suggest that our mysteries have affinities not only with the egyptian rites and ceremonies, but with those of a good many other nations [john t. lawrence, the perfect ashlar, london, england, 1912, p. 196; boldness added] freemasonry is a mysteries religion. myster

FULLER J F C SECRET WISDOM OF THE QABALAH

. 57 the creation of hell. 58 the source of messianic power. 59 secret wisdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 3

tue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the

erse were composed of the gases oxygen and hydrogen which had been created by electrolysing water; then the messianic act would consist in destroying this universe so that it might be replaced by the water out of which it had been formed. to carry this illustration further: suppose that the four worlds of the qabalistic cosmology are represented by ice, water, steam, and gas, and that their final state is called electricity, or complete dematerialization (no-thingness; then the ultimate object of the messianic act is to re-establish this nirvana. symbolically, this potent mystery is depicted in the eucharist, or high mass, in which the bread and the wine are transmuted into the body and blood of christ; that is matter into god. as we have already stated, it was on account of the potency of

of the sun itself, any more than our image in a mirror is ourself- in fact such an image is in a way upside down, as our right side becomes our left and vice versa. as long as we kept our eyes fixed on the looking-glass, though we should know something about the sun, we should in fact know very little. at times its image would appear and at times vanish, according to the motion of the earth, the state of the atmosphere, or on account of an eclipse. so erratically would its image come and go that we might well say that its movements were directed by chance. yet if we could only raise our eyes, we should soon discover the reasons why all this was so. the fact is, as sir james jeans says: many would hold that, from the broad philosophical standpoint, the outstanding achievement of twentiethc

dressed in different garments the same gods and goddesses of chaos and order, of love and death, of hatred and life, of fertility, of dawn, of night, etc, etc. from such is built up the normal religious mood of the masses; nevertheless there is yet another mood, for from time to time in the world's history something happens: a man appears, be he prince or pauper, who throws the masses into such a state of religious fervour that all reason and with it all doubt is obliterated and a spiritual condition is produced which closely resembles physical drunkenness. such men were orpheus, oedipus, osiris, zoroaster, krishna, odin, buddha, christ, mahomet, and a host of lesser names, mythological and historical, many of which have passed into oblivion. for a time these men have lifted the multitudes

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

he following: when solon, wishing to acquaint himself with the history of the oldest times, inquired of an egyptian priest concerning the time of the flood, and the age of deucalion or phroneous or noah, this functionary replied "o solon, solon, you greeks are always children, nor is there an old man among you! having no ancient traditions nor any acquaintance with chronology, you are as yet in a state of intellectual infancy. the true origin of such mutilated fables as you possess is this. there have been and shall again be in the course of many revolving ages, numerous destructions of the human race; the greatest of them by fire and water, but others in an almost endless succession of shorter intervals"[47 [47] quoted by plato; also by clement of alexandria. we have observed that the sym

uranus by their sons with sickles forged by the mother, was borrowed from the phrygians, or from the worship of the great mother. in india, the strictest chastity was prescribed to the priests of siva, a god which was worshipped as the destroyer or regenerator, and which in its earlier conception was the same as the great mother cybele. these priests were frequently obliged to officiate in a nude state, and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54 [54] sonnerat, voyage aux indes, i, 311. the identity of the religions of india and egypt has been noted in an earlier portion of this work. wilford, in his dissertations upon egypt and the nile, says that

t there is only one god who is not "as some are apt to imagine, seated above the world, beyond the orb of the universe" but that this great power is diffused throughout nature. it is "the reason, the life, and the motion of all things" plato believed that human beings are possessed of two souls, the one mortal, which perishes with the body, the other immortal, which continues to exist either in a state of happiness or misery; that the righteous soul, freed from the limitations of matter, returns at death to the source whence it came, and that the wicked, after having been detained for a while in a place prepared for their reception, are sent back to earth to reanimate other bodies. aristotle held the opinion that the souls of human beings are sparks from the divine flame, while zeno, the f

tter. a soul, upon leaving the body, in course of time found its way back to earth, surrounded by conditions suited to its stage of growth. here it must reap all the consequences of its former life. it must also during its stay on earth make the conditions for its next appearance upon an earthly plane. so soon as through a succession of births and deaths it had perfected itself, it entered into a state of nirvana. it was absorbed into the great universal soul. nothing is ever lost "many a house of life hath held me--seeking ever him who wrought these prisons of the senses, sorrow fraught; sore was my ceaseless strife! but now, thou builder of this tabernacle--thou! i know thee. never shalt thou build again these walls of pain, nor raise the roof-tree of deceits, nor lay fresh rafters on th

tains. this is confirmed by an observation which the reader will make in the sequel, that these doctrines have been, like all the other doctrines of antiquity, gradually corrupted--incarnated, if i may be permitted to compose a word for the occasion" of this cycle, bailly says "no person could have invented the neros who had not arrived at much greater perfection in astronomy than we know was the state of the most ancient assyrians, egyptians, and greeks" toward the close of the eighteenth century the celebrated astronomer, bailly, published a work entitled the history of ancient astronomy, in which he endeavored to prove that a nation possessed of profound wisdom and great genius, and of an antiquity far superior to the hindoos or egyptians "inhabited the country to the north of india, or

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

he gloriesofmalted milk is curious enough to be examined in hisownright. if his quest for the secret tradition is seen as a tarnished followingofoccultism, and if his poetry is relegated to a minor place among the lesser poets, his progressthroughlife nonetheless remainsbotheccentric and entertaining__1 _fromthenewworldthe other day i came across an affidavit of theodore l. mason,m.d.,residing in state of new york, king's county,cityof brooklyn, who affirmed that in the month of september 1857 he was called to attend the wife of charles f. waite, who was duly delivered of a child. captain and mrs waite were boarders in the house of mrs sarah webb, washington street, city of brooklyn. this testimony calls for a certain interpretation.drmason was probably called in at the end of the month in

enewworld17a disapproval 'of captain waite as ofemmaand her wayoflife. married or not,emmalovell remainedwithcaptainwaiteuntilhisdeath.my mother was with him in his voyages on many occasions and crossed the atlantic at least twelve times; on a day he had a half-share in a certain merchant ship and died in one which came to grief in mid-ocean. i heardofhis sleeping on deck becauseofitswater-logged state and succumbing to exposure in a bitter winter-tide. he was buried at sea, and i believe that the first mate brought thevesselsomehow to england, where it was sold, presumably forbreakingup.(sly,p. 14)emma, however, wasnotwithhim on his last voyage:'mysister's approaching birth being already in view, and i also, no. doubt, still in arms.'captainwaitediedon29septemberj858,andthreedayslaterhis

r after itfarewell!henceforth devoted to the causeofchrist, inlands remotehiscross and crown thou'lt bear.there is enough in these 'fragments' clearly to identify the poetwithwaite, and he never felt able to publishthem-buthe was equally unwilling to destroy them.7it is probable that chester encouraged waite to help the boy, if only to remove his physical presence;he also brought waite out of his state of morbid introspection and broadened his social horizons, takinghimout'todine forthemostpart,butonrare occasions to breakfast, even making a brief excursion to paris(sly,.pp26766, 67 .225 chester. further impresseduponwaite the extreme importance of embracing the heroic virtueofchastity, and in subsequent poems (as well as in the unpublished'fragments')the theme of chastity is prominent. in

ecognized that 'every mystical saint of the latinchurchwas a great ascetic',buthe saw too that 'celibacy..accomplished a most peculiarwork-ofwhich as yet we understand toolittle-bythe transfer of repressedand starvedsexualityto a spiritual plane; and eventhoughhe was aware thatjustsuch a transfer was one of the moreimportantelements in the awakeningofhisownmystical consciousness, he condemned the state because'theerection of celibacy into a counsel of perfection..in certain directions threatened to poison the well-spring of one of the church'sownsacraments (pp.151-3).thewhole question of the sanctity of sex in marriage and the more immediate problem of the relationship between sexuality and mystical experience he. discussed at length inthesecretdoctrineinisrael(1913),butby then he spokewit

hope;ourbondofbrotherhood in the charityofthenewlife;'hischief emblem is the unicorn, in which inviolate chastity is typified (pp.13, 28,31).but if waite's soul was transformed, theoldadam was sleeping rather than dead, foritis repression, not sublimation, that is implied by the claim that'thesight of his passionless beauty' has 'frozen all lustwithinus'(p.21).andcelibacy was quite definitelynota state to which waite was called;northere are certain general characteristicsinmrwaite's work which are extremely typical of the current tendencies of mysticism, and which demand an emphatic protest. first, for example, there is his endless insistence, prominent in his verses and especially prominent in his preface, on the fact that only a few can enter into hisfeelings;that he writes for a select

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

om the order.theother members were appalled bymathers'actions and petitioned forherreinstatement, only to have their request flung back atthemby their unforgiving and undemocratic chief. soon after they suffered another loss with the resignationofwestcott, whohadbecome vice-imperatorofisis-urania.hewas told bluntly by the authorities to cease his occult activities:'ithad somehow becomeknownto the state officers that i was a prominent officialofa society in which i had been foolishly posturing as one possessedofmagicalpowers-andthatifthis became more public it would not do for a coronerofthe crown to be made shameofin such a mad way" or, as aleister crowleyputit,'didthey further intimate todrwestcott that he was paid to sit on corpses,notto raise them; and that he must choose between his co

ite majority.itbeing resolved otherwise that the triumvirate as such should not be elected for a third year, i proposed also that those who regarded the golden dawnascapable of mystical instead ofanoccult construction should and had indeed resolved to work independently, going their own way.thisthird annual meeting dissolved in chaos, so far as other matters were concerned, with brodie-innes in a state of white rage."notonly the meetingbutthe whole order had been dissolved. in the form it had taken since 1888 the golden dawn was no more.references:1w.b.yeats,memoirs(1972),p.27.2 arthur machen,thingsnearand far(1923),p.154.3elliehowe,magiciansofthegoldendawn(1972 ,p.93.4a.e.waite,shadowsofliftandthought(1938),p.16r.5israel regardie,thegoldendawn,volume2(1938),pp.155-244.6howe,op.dt.,p. 129

group of fellow members.thesecondorderdiaries record their activities, which were principally consecrations, divination and invocation.trueto the64 thegoldendawnpseudo- egyptian traditions of the order the last were frequently taken from graeco-egyptian magical papyri which had been translated in the1850s.thefollowing magical invocation was transcribed by ayton, who presumably overcame his normal state of panic terror in order to carryitout. i have omitted the ritual directions so that the reader may recite it,ifhewishes, in perfect safety:theeiinvokethebomlessonetheethatdidstcreateearthandheavenstheethatdidstcreatenightand daytheethatdidstcreatedarknessandnight.thouart osorronophriswhomnomanhathseenat any timethouartiabas,thouartiarosthouhastdistinguishedbetweenthejust andtheunjust.thoudi

as not been possible to identify save by the initials that appear in the dedica255 tionofjohnsilence,physicianextraordinary(1908:'tom.l.w. theoriginalofjohnsilence and my companion in many adven255 tures. blackwood was a member of waite's factionofthe golden dawn after1903buthe had joined in1900so that he would have been familiar with the rituals and the ethosofthe order when still in its magical state.theheroofhis tales is an ideal rosicrucian, healing the spiritually sick without charge and evidently trained by more traditional rosierucians than thoseofthe golden dawn:in order to grapple with casesofthis peculiar kind, he had submitted himself toalongand severe training, at once physical mental and spiritual. what precisely this training had been, or where undergone, no one seemed toknow

, it does so by the power of the spirit, which it seems to be the office of mars to project to the outward confines of matter. its path is one of enlightenment as well as destruction. christ (the hierophant) came not to bring peace,buta sword upon earth) written out by soror servio liberaliterappendixgthemanifestoof24july1903we, the undersigned, membersofthe order r.r. eta.c, having been asked to state the grounds on which we demand independ255 ence, hereby affirm as follows- we object to return to the status quo ante1890along the lines proposed by the draft constitution1903.wewillnot be committed definitely to any expressionofopinion regarding our past connection with athirdorder. we object to the principleofpractical examination within the second order. we object to the continued use of

GILBERT THE MAGICAL MASON

to found a temple in england, which he estab255 lished in march 1888 as the isis-urania temple, with mathers and dr w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became more public it would not do for a .coroner of the crowntobe made shame of in such a mad way. so i had no alternative- i cannot think who it is that persecutes me- someone musttalk."the someone was almost certainly mathers, who wastowound

prevailing standards and forms of religion were not the only possible forms of high spiritual thought and aspiration, and that even the time-expired form255 ulae of egyptian culture were susceptible of a later development not wholly unsuitable, and not unworthy of the attention of a later age. why indeed should it not have been so, seeing that for 1500 years in europe the nations had reposed in a state of apathy without culture, had made almost no progress, and had been hide-bound by the fetters of a religious establishment which boasted itself upon its exclusiveness, its control of all that god gave or man could receive, and formulated and practisedchristian rosenkreuz15the dogma that there was no revelationbutane- the bible- and that the bible was unsuitable to the people, whose soleduty

then shortly what is known historically of this rose cross order, whose manifesto excited so great an interest.thebookfama fratemitatisnarrates that about the years 1375-1450, there flourished a very learned man, who, having spent many years in travel through the east- asia minor, chaldea, arabia and fez- came again to europe, and after a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed

oblems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosa: crucis of germany, a. d. 1450;and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america, which use the title 'rosicrucian' in various manners, and yet have not received any permissiontodo so from anyone holding authority in any rosicrucian lodge having direct descent from the medieval fraternity.ipublished for the s.r.i.a, second edition, 1916.]3.therosicrucia

e very opposite to theman, miracle, magic69medium. he is living trained vital energy illumined by the spiritual above; the medium is a negative being, the prey of every evil influence, and of anyone with malign passion: he is deceiving and self deceived, the catspaw of every elemental force, and baneful misdirected energy. our existence passes in an atmosphere of material air; matter in the third state. but beyond this, there are other states, even more rare; even science begins to hint at one step beyond the invisible air- the hypothetical ether of the light waves. a true medium indeed, but there is an even rarer state in which we are equally bathed, the akasic so-called astral light, of which our senses are all too gross to form any conception; yet this unseen and almost inconceivable fi

GILBERT THE SORCERER AND HIS APPRENTICE

ut instinctively i have always applied the old lawyer's habit of weighing evidence, and where two or three possible explanations present them255 selvesi do not pledge myself to the acceptance of one only and reject the rest. i hold the view of the old friend of my boyhood, charles darwin, that it is the duty of an honest investigator to record impartially everyfact.that he can ascertain, and then state clearly the deductions he draws therefrom, leaving his readers free to accept or reject his theories, but to be sure that he has honestly told them every fact he knows. my interest in the subject began many years ago, when i was an undergraduate, and there was much talk of physical manifestations. i was neither a believer nor an unbeliever, i simply wanted to know. i wanted to see, as i said

or fancies of.'early infancy, before the knowledge of the conditions ofthe'earth life have fairly dawned on the infant mind? may not wordsworth's fancy of 'trailing clouds of glory' have some real substantialtruthbehind it? and the golden dreamsofchildhood,thechild's love of fairy tales, and ready belief in all the beauties behind the outward veil of things, be in fact .a. memory of the prenatal state, a perceptionofa deepertruththan our grosser senses of mature life can reach to! nay! may: not the child possibly be giving help and counsel to its former comrades, in a way we cannot comprehend, and the child cannot explain tous,and which pass from its memory as it gradually adapts itself to the conditions of incarnate life?[reprinted from thethe occult review,vol. xxxino.5(may1920),pp.269

d me an old tattered and much thumbed tarot pack, of the ordinary italian design, and told me that these were the cards she used among her own people,butnever for georgios. she also gave me the principles of interpretation, not under any seal of secrecy,butwith a general request that it should not be published, andthetarot cards123this, needless to say, i have honourably observed. i may, however, state that it was a thoroughly logical and complete system, the four suits representing the four elements, and the four temperaments, and being judged according to their position. thus wands representing fire and the sanguine temperament, a wand card occurring in a bad position would indicate danger from rash and hasty action, anger, or quarrelling; the same card in a good position would show nobl

cutting the cards according to the prescribed method would indicate the influences operating on the querent. we may perhaps compare the symbolic designs to the vignettes illustrating chapters in the egyptian book of the dead.ifthis theory is in any way correct it is obvious thatitis of supreme importance to preserve by all means the ancient symbolic designs, and if possible to restore them to the state in which the original designers intendedtoset them forth. archaeological research is continually bringing to light new and unexpected discoveries, and it may well be that any day some fresh evidence may be forthcoming on the forms of the tarot, before the earliest that are now known, evidence that perhaps will without doubt connect these mysterious cards with one or other of the great races

quainted with hypnotism, as a means 267of exorcizing demons. this part of the papyrus of nesi amsu concludes with a long list of the titles and offices of the scribe, but whether these are intended to be recited for the terrorizing of apophi, or are simply given as warrant for the ritual which he sets forth, is not clear. probably the latter, but possibly also it may be a hint to any exorciser to state during the performance of the ritual his own qualifications and titles to command the spirits. the next chapters contain the words of exorcism. this is the 'book of the overthrowing of apophi, the enemy of unnefer, life, strength, health, triumphant. to be recited in a temple of amen ra, lord of the thrones of the two lands (i.e. of upper and lower egypt typified by the dual crown of the pha

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

also designed mechanical devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there was a spiritual underpinning of the material universe an attempt that culminated in a spiritual crisis when he felt that that there was a change of state in me into the heavenly kingdom, in an image 1[1. this he believed enabled him to hold conversations with angels, to receive divine revelations as to the true meaning of the scriptures, and to undertake a divine 1[1] for swedenborg s life see: c. o. sigstedt, the smedenborg epic. the life and works of emmanuel swedenborg. london, 1981 (reprint) p. 216; robin larsen (ed, emonael scoedenborg

re finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kind of throne or chair of state, in an inner apartment decorated with heavenly emblems6[6. 3[3] pernety translated les mereeilks du ciel et de l enfer. berlin, 1782, 1786; and la sagesse angelique sur l amour diein, et sur la sagesse divine. berlin, 1786. for pernety s life, see joanny bricaud, les illumines d avignon, etude sur dom pernety et son groupe. paris, 1927. 4[4] j. f. c. harrison, the second coming. popular mill

defending his good name against the imputations thus cast upon it, resigned his connection with that association 15[15. he was also suspended as a minister of the church although he remained at strathroy to edit the local newspaper until 1886. subsequently beswick moved to tyrone, in pennsylvania, to act as editor of the tyrone daily herald until 1890 when he retired to hollidaysburg in the same state. the vicissitudes of his life had failed to daunt him, for with brazen effrontery he spent his final years recycling his lecture on the temples to pretty large audiences and enthusiastic ones 16[16. he died at hollidaysburg on 5th june 1903. 14[14] beswick to benade, 15 august 1866 15[15] new jerusalem messenger, 11 june 1879, pp. 324 5. 16[16] beswick to the rev. c. th. odhner, august 1898

y) but nothing came of the meeting and there is no trace of any correspondence between pike and beswick, nor of any swedenborgian rite rituals, in the archives of the supreme council of the ancient& accepted rite (sj) at washington. the other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike epi

he pure gentiles, and they would be so far superior to the symbolic lodges of the present day that we could get as many candidates as we choose to admit. as it turned out no candidates at all were admitted, for no further temples were established and menei temple passed away: we worked it as a common lodge ourselves, then left it in the hands of others, and from others made our grand lodge of the state of new york 26[26. this first grand lodge of the swedenborgian rite had only a brief existence and its only recorded formal act was on 3 june 1872, when it issued a charter for a supreme grand lodge and temple for the dominion of canada27[27. the charter was signed by beswick as supreme grand master, by c. s. westcott as supreme grand senior warden. and by o. n. c. schach as supreme grand ju

GILBERT R A THE MASONIC CAREER OF A

nd ineptitudes of ignorance, and one- that of mackenzie- with the misstatements and extravagances of a lying fancy'92[92. about his fellow-rosicrucians he was even more scathing. in 1903 he was chairman of the s.r.i.a. study circle and found that its reports 'are diseased memorials and the malady from which they suffer requires the continued process of the cemetery. such instances of inability to state with any clearness what the speaker intended to say i have never met with previously'93[93. at the same time he admitted to himself 'i have noted that in certain instances my share in the discussion is open to the same criticism- such self-criticism of his literary abilities was rare indeed. after the secret tradition in freemasonry had run its course, waite conceived the idea of compiling a

of any 110[110] on 3 july 1916 waite was a guest at the reception for fort newton held at america lodge no. 3368. on 20 july fort newton was waite's guest at runymede lodge. 111[111] voorhis first wrote in august 1928 and continued his correspondence up to waite's death, continuing then to correspond with mrs. waite until her death in 1955. 112[112] information from the commonwealth of virginia, state department of education. kind. waite, however, knew nothing of either failure and fondly believed that his order was secure in america and that the academic world had at last recognized his ability. by the time of the visit waite had retired from virtually all masonic activity and spent his days revising his works on the secret tradition. the last of these was the secret tradition in freemas

ystic quest. all his work was devoted to that end, and the question whether or not his thesis is viable should not prevent recognition of its importance. waite died in 1942 and was accorded a brief, three-paragraph obituary in the freemasons' chronicle (vol. 135, p. 178, 6 june 1942) in which he was characterized as a poet and writer on freemasonry. there was no attempt to appraise his work or to state his primary thesis. he was buried in the churchyard at bishopsbourne in kent where he spent most of his later years, and his grave is now obscured by a thick growth of deadly nightshade- an appropriate parallel to the blight that has fallen on his reputation. his besetting faults were a conscious refusal to accept his limitations as a historian, limitations that were inevitable, given his la

GLOBAL FREEMASONRY

is can readily see that the sole aim of harun yahya's books is to overcome disbelief and to disseminate the moral values of the qur'an. the success and impact of this service are manifest in readers' conviction. one point should be kept in mind: the main reason for the continuing cruelty, conflict, and all the ordeals the majority of people undergo is the ideological prevalence of disbelief. this state can only be ended with the ideological defeat of disbelief and by conveying the wonders of creation and qur'anic morality so that people can live by it. considering the state of the world today, which leads people into the downward spiral of violence, corruption and conflict, it is clear that this service has to be provided more speedily and effectively. otherwise, it may be too late. e it i

h of solomon, men rode in blood up to their knees and bridle reins.3 in two days, the crusader army killed some 40,000 muslims in the most barbaric manner.4 the crusaders then made jerusalem their capital, and founded a latin kingdom stretching from the borders of palestine to antioch. later, the crusaders initiated a struggle to maintain their position in the middle east. in order to sustain the state they had founded, it was necessary to organize it. to this end, they established military orders, the alike of which had never existed before. members of these orders came from europe to palestine, and lived in a type of monastery where they received military training to fight against muslims. one of these orders, in particular, was different from the others. it underwent a transformation th

put the templars to death for the murders they had committed, even though he had otherwise pardoned a large number of christians. although they lost jerusalem, and suffered heavy casualties, the templars continued to exist. and, despite the continual diminution of the christian presence in palestine, they increased their power in europe and, first in france, and then in other countries, became a state within a state. there is no doubt that their political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines. there were also rumors that they were organizing strange rites to give form

rulers of egypt, wanted themselves to be represented as gods and to be worshipped by the people. one of our sources of knowledge about ancient egypt is their own inscriptions. these were discovered in the nineteenth century and, after intense labor, the egyptian alphabet was deciphered, bringing to light much information about the country. but, because these inscriptions were written by official state historians, they are filled with biased accounts designed to praise the state. for us, of course, the best source of knowledge about this matter is the qur'an. in the qur'an, in the story of moses, we are given important information about the egyptian system. the verses reveal that there were two important focal points of power in egypt: pharaoh and his inner-council. this council tended to

f itself, and evolving by chance. they explain this interesting notion in these words: the egyptians believed that matter had always existed; to them it was illogical to think of a god making something out of absolutely nothing. their view was that the world began when order came out of chaos, and that ever since there has been a battle between the forces of organization and disorder this chaotic state was called nun, and like the sumerian description, all was a dark, sunless watery abyss with a power, a creative force within it that commanded order to begin. this latent power which was within the substance of the chaos did not know it existed; it was a probability, a potential that was intertwined within the randomness of disorder.21 it will be noticed that the beliefs described here are

GNOSTIC CATECHISM

nd ineptitudes of ignorance, and one- that of mackenzie- with the misstatements and extravagances of a lying fancy'92[92. about his fellow-rosicrucians he was even more scathing. in 1903 he was chairman of the s.r.i.a. study circle and found that its reports 'are diseased memorials and the malady from which they suffer requires the continued process of the cemetery. such instances of inability to state with any clearness what the speaker intended to say i have never met with previously'93[93. at the same time he admitted to himself 'i have noted that in certain instances my share in the discussion is open to the same criticism- such self-criticism of his literary abilities was rare indeed. after the secret tradition in freemasonry had run its course, waite conceived the idea of compiling a

of any 110[110] on 3 july 1916 waite was a guest at the reception for fort newton held at america lodge no. 3368. on 20 july fort newton was waite's guest at runymede lodge. 111[111] voorhis first wrote in august 1928 and continued his correspondence up to waite's death, continuing then to correspond with mrs. waite until her death in 1955. 112[112] information from the commonwealth of virginia, state department of education. kind. waite, however, knew nothing of either failure and fondly believed that his order was secure in america and that the academic world had at last recognized his ability. by the time of the visit waite had retired from virtually all masonic activity and spent his days revising his works on the secret tradition. the last of these was the secret tradition in freemas

ystic quest. all his work was devoted to that end, and the question whether or not his thesis is viable should not prevent recognition of its importance. waite died in 1942 and was accorded a brief, three-paragraph obituary in the freemasons' chronicle (vol. 135, p. 178, 6 june 1942) in which he was characterized as a poet and writer on freemasonry. there was no attempt to appraise his work or to state his primary thesis. he was buried in the churchyard at bishopsbourne in kent where he spent most of his later years, and his grave is now obscured by a thick growth of deadly nightshade- an appropriate parallel to the blight that has fallen on his reputation. his besetting faults were a conscious refusal to accept his limitations as a historian, limitations that were inevitable, given his la

GNOSTIC HANDBOOK

but apostate faiths masquerading in their place. the bible itself has been tampered with to the gnostic handbook page 8 such an extent that only through much critical study can we restore just some of its inner meaning. the institute upholds the original inner teachings of jesus as part of a continuum of wisdom which spans from pagan to so-called christian sources. but it is perhaps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. 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

r any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything in the visible world and moreover is in a way the cause of all that he and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man, his insight is clear and precise. man is chained by his attachment to his perceptions which are based on materialism and rationalism. the only reality he sees is a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is condi

duality taken as basis for realization, an extension which consists in the indefinite development of a given group of possibilities subject to certain special conditions of manifestation; and it should be clearly understood that. in the case of the human being, this extension is in no very confined to the corporeal part of the individuality, but includes all its modalities, of which the corporeal state is properly only one. the vertical direction represents the hierarchy, likewise and a fortiori indefinite, of the multiple states, each of which, when similarly considered in its integrality, is one of those groups of possibilities corresponding to one of the" worlds" or degrees, which are included in the total synthesis of" universal man. in this cruciform representation, the horizontal exp

fortiori indefinite, of the multiple states, each of which, when similarly considered in its integrality, is one of those groups of possibilities corresponding to one of the" worlds" or degrees, which are included in the total synthesis of" universal man. in this cruciform representation, the horizontal expansion therefore corresponds to the indefinitude of possible modalities of one and the same state of the being, regarded integrally, and the vertical super-imposition to the indefinite series of states of the total being. symbolism of the cross, rene guenon if we wish to conceptualize the "great chain of being" there is a simple place to start. let us begin by viewing material life as a horizontal line, on this line we have everyday existence, we could even use two lines to refer to the

bce heraclitus stated that the logos was shared by all. while orpheus stated behold the logos divine, thread well the narrow path of life and gaze of him. it is from this tradition that the gospel of st.john derives it model as expressed in the early verse in the beginning was the logos. the logos was known as spenta mainyu in the zoroastrian tradition in mythology it is sometimes the pre existed state of the son of god. there are many positions in the great chain of being for the logos and sophia and as we study further complex myths and legends of their power will be discussed. however, in their most primal form they work within the triangle of force in the upper world. what about jesus? one of the major debates in christianity has been about the nature of jesus. however, when we examine

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limits. while modern psychology and science may agree with us that there are altered states of being, even perhaps other dimensions, it is only the gnostic who realises that through correspondence the altered state can be used as a gateway to explore the world outside. certainly it is also only the gnostic who undertakes the adventure to get there. by using the master keys provided in the gnostic and esoteric traditions and correlating these with modern research, the institute for gnostic studies can offer you techniques and theories which will change the way you experience yourself and the world forev

ars when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything in the visible world and moreover is in a way the cause of all that he and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man. his insight is clear and precise. man is chained by his attachment to matter and his fallen condition. the only reality he sees is a reflection and forms a illusionary world around him. this is known as the dialectic system or the world of the archons. the true source of all things is found in the world of ideals- the spiritual planes. in the gnostic school these are known as the sta

behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means to bind back, to return to the source or origin. these teachings are those which lead back to the spiritual world, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or 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 s

alpha event forms the central pivot of the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the ruling force of the universe is entropy and why all things decay and die. it also offers us a unique view of history and the state of humanity in general. gnostic theurgy page 18 matter contra spirit matter and spirit are in conflict. in contradiction to modern wholistic philosophy the gnostic has always known there is a struggle at the core of human experience. whether we consider the biblical view of flesh battling spirit or the cosmic dualism of the zoroastrians (where ahura mazda and ahriman battle across the univer

ng point is void (body and flesh) and the highest plane is seen as the white light, existing on an atomic level. his understanding while based on a scientific model focusing on levels of matter has at the same time a transcendent characteristic. the directing intelligence is for leary the focal point for the given reality, while the communication centre offers the distribution point for the given state of consciousness. for example, the brain is the directing intelligence on its level, while it s distribution network is through the sense organs. the descriptions of science and religion give us an inkling of the deeper nature of each level of consciousness. for example, leary s description of how buddhism relates to the atomic state is quite informative. buddhism attempts to transcend life

GOETIA LUCIFERIAN

h is the animal shaped face of set, which has a horn arising from the head of blackened and violet flame; its eyes are the same as the others. the body is of great blackness, from which a plethora of beasts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, which you know the answer to by instinct. you will never be able to turn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. y

is no new theory. the hebrews believed that the mirror was a gateway into the caves of lilith and her succubi offspring. young women were discouraged from using mirrors for this reason, lest they become possessed by the demoness, who will drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the demons of the mind or the lycanthropic state may be brought out by enchanting the self to open the imagination to images in the reflection. the black mirror in the work of the goetia is used as a tool to communicate with the bound spirit or familiar after initial evocation. the sorcerer who summons the angel or demon may bind it accordingly to the vessel, and at a later time evoke the spirit again and use the black mirror to visualize

s of spirits as well. z bune bune/bime is a duke, who appears as a dragon with three heads one like a dog, one as a bird and the other as a man with black eyes. bune is a shade gatherer, under the form of azrael the angel of death. bune gathers shades unto one place, or sepulcher that they may reside in your place of dwelling, gathering knowledge and impulses from beyond the grave in the dreaming state. bune brings knowledge of how one may become better, and grow in experience and wisdom. he governs 30 legions of spirits. 48 a ronove ronove appears as a demonic shape, a monster whom has no true form. he commands 19 legions of spirits and gives good servants. ronove inspires the knowledge of languages, magical and otherwise. he is a great earl and marquis whom inspires a comprehension of le

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

the ritual, and that the energies it invokes may be too foreign to you. it just takes time and persistence to work through this. on a more positive note, those who think of themselves as being "numb" will be glad to know that over a long period of performing the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as th

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

o feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the bread and salt. place the wand aside. consume the bread and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended perio

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

n mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

d that the usual colors of this great archangel are flowing yellow and violet robes, carrrying a caduceus wand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time

GOLDEN DAWN RITUALS B

onal work commences. within the pentagram there are invisible currents. from o to m, and from l to n. the currents are that of as represented by the letter c. it is the currents of that are symbolized by the active and passive pentagrams of. these pentagrams should proceed and close all invocations and evocations. it is the tracing of these important pentagrams that allows the elements to be in a state of equilibrium and harmony. in closing, these currents are reversed. note: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagrams of should be traced over the altar in the center of the working in the opening and in the closing as well. the uninitiated will be performing a ritual and possibly working with

GOLDEN DAWN RITUALS G

divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all wor

GOLDEN DAWN RITUALS U1

hath produced a weakening of the action of the ruach in its subsidiary sephiroth in the physical body. to preserve the salutary conjunction of the ruach with the nephesch in the physical body (whose limits are fixed by the sephiroth of the ruach, it is necessary to weaken the concentration in trapt to repair the strain which is produced by the concentration of the ruach therein during the waking state. this reflux of the ruach into the subsidiary sephiroth produces naturally a weakening of the lower will; the ruach, therefore, does not reflect so clearly the reasoning faculty. the thought of the spiritual consciousness reflecteth the image in a confused series, which are only partially realized by the lower will (this is as regards to the ordinary natural man in sleep. in the mad man, as

GOLDEN DAWN RITUALS Z2

with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding th

ks to produce. w. the master of evocations now addresses a conjuration unto the spirit, binding him to hurt or injure naught connected with him, or his assistants, or the place. he then dismisses the spirits in the name of hcwhy and hwchy, but wrap up talisman first, and no banishing ritual shall be performed, so as not to discharge it. in the case of natural phenomena, it will usually be best to state what duration is required. the material basis should be preserved wrapped in white linen or silk all the time that the phenomena is intended to act. when it is time for it to cease, the material basis, if n, is to be poured away. if l, ground to powder and scattered abroad. if a hard substance as a metal, it must be decharged, banished and thrown aside. if a flame of o, it shall be extinguis

ng thee, and thus wrapped up therein, circumambulate the circle thrice. 12 t. intensely formulating the shroud, stand at the east and proclaim, thus have i formulated unto myself a shroud of darkness and of mystery, as a concealment and guard. u. now rehearse an invocation of all the divine names of hnyb, that thou mayest retain the shroud of darkness under thy own proper control and guidance. v. state clearly to the shroud what it is thy desire to perform therewith. w. having obtained the desired effect, and gone about invisible, it is required that thou should conjure the powers of the light to act against that shroud of darkness and mystery so as to disintegrate it, lest any force seek to use it as a medium for an obsession, etc. therefore, rehearse a conjuration as aforesaid, and then

GOLDEN DAWN RITUALS ZAM1

e pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will allow you to withdraw your mind from pain, providing

GOLDEN DAWN RITUALS ZAM18

standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife again

woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is

ade a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operat

physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrati

who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine

GOLDEN DAWN RITUALS ZAM2

ard, in his book on free masonry and the ancient gods, provides us with yet more understanding of the letters: i.n.r.i. hebrew hebrew element element i y yam n n n nur o r r ruach m i y yebeshas l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to

s, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual wor

GOLDEN DAWN RITUALS ZAM21

beloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy fingers thou has traced, but no

GOLDEN DAWN RITUALS ZAM8

e the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the t

GOLDEN CHAIN AND THE LONELY ROAD

between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who b

emselves, communicate the lineages of magistry and serve to transmit the states of magical attainment needful for the on-going realisation of their diverse and specific currents. the absorption of thought, word and deed in the all-consuming process of such rituals (many being of great duration and procedural complexity) facilitates the saturation of the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is b

r that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckoning. if we can guide well in instances where its activity is fore-shadowed in the play of imagination, an individua l may gain insight and succeed in establishing an interior link with the current, above and beyond the mere outward show of an apparent 'history. imaginal transmission may therefore serve as a means of attai

initiatory potion which provoked its drinker to have 'all of a sudden the sensation of receiving and preserving within himself the image of our art, and the principal rituals of the sect (ginzburg. c, ecstasies: deciphering the witches' sabbath, 1989. it is believed that unto those possessing the needful magical capacity a plant-familiar will reveal itself- that it contains within its 'bestowed' state of consciousness the memory of all previous practitioners' experiences: the leaf retains the tales of the pilgrims once passed by. this is of great use where a specific body of knowledge has become fragmentary and must be restored using magical techniques. sexual means of lineal succession: the agapae of the wise in some traditions of the old craft it is said that initiation into the 'famili

, initiation via sexual action is generally best confined to higher rites as operated between individuals of suitable adeptship. to write from experience, i was taught that a magister can pass on his power via sexual means only once in his life. this might be to his chosen successor, if female, or to his own consort in the craft. we must also consider that sexual initiation can occur in the dream-state and that the 'consent' of the aspirant may be an irrelevant consideration. it is rather a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gn

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

, p. 164. 30 ibid, p. 171 31 ibid, pp. 171-2. 32 ibid. 33 ibid, pp. 176-7. graham hancock fingerprints of the gods 34 must have been submerged by rising sea levels at the end of the last ice age. once again we seem to be looking at the fingerprints of a vanished civilization one capable of drawing impressively accurate maps of widely separated parts of the earth. what kind of technology, and what state of science and culture, would have been required to do a job like that? graham hancock fingerprints of the gods 35 chapter 3 fingerprints of a lost science we saw that the mercator world map of 1569 included an accurate portrayal of the coasts of antarctica as they would have looked thousands of years ago when they were free of ice. interestingly enough, this same map is considerably less ac

id to have been a white man of large stature, whose air and person aroused great respect and veneration .9 in another he was described as a white man of august appearance, blue-eyed, bearded, without headgear and wearing a cusma, a jerkin or sleeveless shirt reaching to the knees. in yet another, which seemed to refer to a later phase of his life, he was revered as a wise counsellor in matters of state and depicted as an old man with a beard and long hair wearing a long tunic .10 markhem, hakluyt society, london, 1873, vol. xlviii, p. 124. 5 south american mythology, p. 74. 6 ibid, p. 74-6. 7 ibid, p. 78. 8 ibid, p. 81. 9 john hemming, the conquest of the incas, macmillan, london, 1993, p. 97. 10 south american mythology, p. 87. graham hancock fingerprints of the gods 56 civilizing mission

t the royal corpse into fourteen pieces which he scattered throughout the land. once more isis set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked on the nile in search of the remains. when she had found them she worked powerful spells to reunite the dismembered parts of the body so that it resumed its old form. thereafter, in an intact and perfect state, osiris went through a process of stellar rebirth to become god of the dead and king of the underworld from which place, legend had it, he occasionally returned to earth in the guise of a mortal man.5 although there are huge differences between the traditions it is bizarre that osiris in egypt and thunupa-viracocha in south america should have had all of the following points in common: both

, iii, p. 147. 16 ibid. 17 david l. browman, new light on andean tiahuanaco, in american scientist, volume 69, 1981, pp. 410-12. 18 ibid, p. 410. according to browman: plant domestication in the altiplano required the simultaneous development of detoxifying techniques. the majority of the plants [which were in regular use in ancient tiahuanaco] contain significant levels of toxins in an untreated state. for example, the potato species that are most resistant to frost and that grow best at high altitudes also contain the highest levels of glycoalkaloid solanine. in addition, the potato contains an inhibitor for a wide range of digestive enzymes necessary for breaking down proteins a particularly unfortunate trait at high altitudes where differential partial oxygen pressure already impairs t

ould have taken hundreds or even thousands of years to evolve were brought into use almost overnight and with no apparent antecedents whatever. for example, remains from the pre-dynastic period around 3500 bc show no trace of writing. soon after that date, quite suddenly and inexplicably, the hieroglyphs familiar from so many of the ruins of ancient egypt begin to appear in a complete and perfect state. far from being mere pictures of objects or actions, this written language was complex and structured at the outset, with signs that represented sounds only and a detailed system of numerical symbols. even the very earliest hieroglyphs were stylized and conventionalized; and it is clear that an advanced cursive script was it common usage by the dawn of the first dynasty.6 3 fair gods and sto

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ociated with the dual star system sirius or sothis in some manner. this brotherhood also seems to have the purpose of uplifting human character and initiating biological and social evolution designed to move towards identification with ultimate being. what is sometimes called the black lodge, which we may associate with the gnostic demiurge or phil dick s valis, is generated to keep humanity in a state of materialist trance and evolutionary stagnation. mystics generally consider that understanding the motivations of either of these sources may be beyond our knowledge or even our capabilities. existentially, however, it may be stated with confidence that one is dedicated to keep us in subjugation, misery and stagnation; the other to our betterment and enrichment though both at 1. see the si

and occult initiate general karl haushofer (1869-1946) was the magician, the secret master. of nazi germany. hess believed in the cause to the end of his life. the last prisoner at spandau, hess died at the significant age of 93, proclaiming his loyalty to the thule ideal to the very end. the period, in the middle 1930s, in which these groups attained their greatest, ruinous power over the german state coincides closely with the reports of ghost rockets over northern europe. the british raj in india, and the european christian colonization of the east in general, had all but destroyed the classical tantrism and illuminism of the great white brotherhood in the east, finding such institutions as temple prostitution, chakra-puji, shiva devotion, etc. to be sexual obscenity. on the other hand

? the recent revisionist histories, especially paul johnson s the masters, joscelyn godwin s hidden hand articles, and our own work with the ciphers of the secret chiefs (identical with that of the ufonauts) have begun to restore the political component to historical understandings of the magical revival of the late 19th century. for westerners, especially in america, the separation of church and state has been sufficient to make it difficult even to think in terms of spirituality and political philosophy as a continuous sphere. even hardcore bible-belters are unable to truly imagine an established religion in the european sense, let alone in the asiatic. i believe most of us have virtually no idea of what makes islamic republicanism tick, and we stand appalled not only at the atrocities o

rs of a radical spiritual, sometimes republican political vision that captured the imagination of many, including early socialists on the one hand and occultists on the other. these tendencies meet and overlap, and explain much about the nature of masonic and occult secrecy, 66 allen h. greenfield the cell structure common to political radicals and occultists, and the hostility of the established state and church to both. the secret chiefs of theosophy, the golden dawn and the oto may be able to, as crowley said, initiate a political movement to culminate in a world-war (or prevent one, but if paul johnson s thesis is correct, one should not conclude from this that they are immune to arrest, torture and execution. alessandro di cagliostro, almost certainly a (rather more public than would

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of producing a willed change. science tells us that we use only a small portion of our brain, and thus only a small portion of our inherent capabilities. through a graduated practice of enochian magick, you will learn how to consciously control your thoughts, your emotions, and your actions. you will learn how to expand your capabilities. you will learn that your surroundings, in both the waking state and in dreams, are mirrored projections of our thoughts and emotions, and that external events themselves can be consciously controlled by the magical will. you will learn how to maintain a continuity of consciousness so that lapses or breaks cannot occur, and thus you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful

o secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious control. he is the son of horus and is shown with the head of a man. hapi endurance, emotional protective force, abundance. he is the son of horas and is shown with

ly you associate your body with the physical. now you must shift your consciousness to a new plane of orientation. although this may seem to be a difficult task, you do it automatically every night when you fall asleep. notes to step 4. if the transference of consciousness was successful, you will be able to move in any direction you like simply by thinking of it. the only difference between your state in this step and a dream is that here you are conscious of what you are doing. lf you will to, you can see your physical body in the position you left it. notes to step 5. this step will allow you to observe the earth from a distance. it will also demonstrate to you the ability of your subtle body to leave your physical body and the physical earth without harm. notes to step 6.make your subt

y see figures or objects. if so, ignore them and continue rising. the goal of this exercise is to rise aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this or not, you will inevitably reach a point where it is unbearable to continue to rise higher. when this point is reached (and it will vary from one person to another and from one day to another) you should begin to end the operation. notes to step 5. f

you may as well end the meditation. notes on step 3. use your magical imagination. see the region of your head as intensely feminine. see the region of your spine and the base of your spine as intensely masculine. choose your own symbols here to aid your imagination. the masculine spine and feminine head must be seen as two separate and distinct areas of your body. notes on step 4. samadhi is the state of one-pointed concentration wherein all else is dissolved. your mind should be solely focused on the mental hunger of your head and your spine. if this step is successful you should begin perspiring and/or find your body twitching. if so, don't worry. let it twitch. you are opening up unused channels in your etheric and astral bodies and you are simply feeling the physical effects. if pain

GREY W G CONDENSATION OF KABBALAH

hebrew word for nothing (ayn) was in fact a question in itself, deriving from two little words: eh na meaning: what now? or where from here? it really meant that nothing was known beyond that point. that produced another notion of formlessness, and so the word sof- limits- got added. ayn sof. since god s creation was first supposed to be light which was yet unmanifested as anything, the negative state of ayn sof aur, or unknown and limitless light (aur means light in hebrew) was conceived as a zero or cypher= 0, out of which god was said to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for

iousness to consider. these were: 1. consciousness itself, 2. a masculine outgoing consciousness, 3. a receptive feminine consciousness. this seemed to be the process-principles of creation. the right-left-centre, yes-no and maybe, positive-negative and neutral combination that everything appears to consist of. combining the lot, the kabbalists pushed them a stage further and saw another positive state of generous outpouring they called chesed, or mercy-benevolence. realising that a countercurb had to be applied as a control to make any energy effective, they again combined all the previous spheres, and conceived a fifth state or sphere called gevurah, or severity, the economy of existence which applies a brake to the acceleration of initial energy. having thus got things under control, a

our worldly relationship by blood begins with its spiritual equivalent which is the sangreal. again we add the concepts and get 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45, and 4+ 5= 9 again. to complete the decade we project it into a tenth sphere of malchut, or a kingdom. this is the result of all previous spheres being concentrated and pushed through into what was termed the kingdom of god or the normal state of ourselves and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final hea

eparate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a final. the kabbalists thought in terms for this by postulating a four world theory, or four distinct advances of consciousness by which god arrived at the state of creation we live in. they classified these as: 1. atzilut or a condition of origination in which god did no more than conceive the bare idea of anything, such as wet-dry, light-dark, and hard-soft, and so forth. because kabbalists saw this as a direct act of god they classified it by a 3 figure 1 development of spheres figure 2 original position of spheres figure 3 spheres after the fall

concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbal

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

a fashion disruptive to consciousness. therefore, the magician extracts an oath of obedience from the demon as the climax of the evocation. in rosicrucian magic, the demon does not swear this oath to the ego of the magician. such an oath would be like the demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will of the magician magnified by the power of the magic sword obliges the demon to swear an oath of allegiance and obedience to the divine force corresponding to its own nature and to place its entire

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive meal. year by year in kingly state froho journeyed through the lands (p. 213. 7g0. he is the gracious loving deity, in contrast with the two last-mentioned, and with wuotan in one aspect; for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so many conjectures that i will not add to their number here. if, as appears most likely, he is synonymous with paltar

y messengers; our mythology, like the greek and indian, means here an actual avatara of deity itself. another example, of smaller compass, but equally instructive as to the mingling of christian with heathen ideas, may be drawn from the old legend of fruoto. the blissful birth of the saviour, the new era beginning with him, were employed in drawing pictures of a golden age (p. 695. 793 n) and the state of happiness xliv peeface. and peace inseparable from it. the eoman augustus^ under whom christ was born, closed the temple of janus, and peace is supposed to have reigned all over the earth. now the norse tradition makes its mythic frosi likewise contemporary with augustus, frosi whose reign is marked by peace and blessedness, who made captive giantesses grind heaps of gold for him (p. 531

lii-heim's wh. 192% a dialogue of the poet with frau aventiure. 912 poetey. holy day (pp. 270-4, thougl otherwise they favour and reward it. the norns making' visitations have spindles, and they sing at their spinning: the wise women and divine mothers of our antiquity may be regarded as teachers of song, story and spindle. chapter xxxi. spectres. a preceding chapter has treated of souls in their state of separation from the body and passage to another dwelling-place: these are the souls that have found their rest, that have been taken up into hades or heaven. thenceforward they sustain only a more general connexion with earth and the living; their memory is hallowed by festivals, and in early times probably by sacrifices^ distinct from these are such spirits as have not become partakers

e venusberg. eckhart goes before the furious host with holda, he is also doomed to abide till the judgment-day at the mount of venus: the identity of holda and venus is placed beyond question. that mountain (some say the hoselberg or horselherg near eisenach) is dame holle's court, and not till the 15-1 6th cent, does she seem to have been made into dame venus^ in subterranean caves she dwells in state and splendour like the kings of dwarfs; some few among men still find their way in, and there live with her in bliss. the tale of the noble tanhduser, who went down to view her wonders^ is one of the most fascinating fictions 1 conf. p. 456. ven7isherg in the nethl. chapbook margareta van limburg c. 56. 82-4, also in the moriu. keisersperg (omeiss 36) makes witches fare to frau fenmhei-fj. t

and appear in company with antichrist. his libcratimi from honds therefore marks also the time of general confusion and the world's destruction. one popular tradition makes him lie tlijhthj hound under the table at which two virgins (evidently norns) are spinning, deut. sag. no.9. in other tales a noose of hast is slipt over his head, which like the chained wolf he is unable to break, and in that state is mauled on the anvil with a hammer, which leaves him lamed (mahrische sagen, briinn 1817, pp. 69. 72. 123; still better known is the story of the blacksmith, who gets him to creep through the keyhole into a sack, and then hammers him to pieces. i hold these pictures to be heathenish and eddie (see p. 244; as prometheus is chained, so ahriman lies fettered for 1000 years, so lolci is bound;

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

aga c. 4. four holy stones are sunk to cleanse a profaned sea (supra p. 87 note. a great number of stones which the giant or devil has dropt, on which he has left the print of his hand or foot, are pointed out by popular legend, without any holy meaning being thereby imparted to them (see suppl. as giants and men get petrified (p. 551, and still retain, so to speak, an after-sense of their former state, so to rocks and stones compassion is attributed, and interest in men s condition. snorri 68 remarks, that stones begin to sweat when brought out of the frost into warmth, and so he explains how rocks and stones wept for baldr. it is still common to say of bitter anguish: a stone by the wayside would feel pity/ it would move a heart of stone. 2 notice the mhgr. phrase: to squeeze a stone wit

nomasticon: f ln the stead of the idol s temple pulled in pieces at halberstadt, there was a dome-church (cathedral) edified in honour of god and st. stephen; in memory thereof the dome-lords (dean and chapter) young and old shall on letare monday every year set up a ivooden skittle in the idol s stead, and throw thereat, every one; moreover the dome-provosfc shall in public procession and lordly state let lead a bear (barz, 1. baren) beside him, else shall his [customary dues be denied him; likewise a boy beareth after him a sheathed sword under his arm. leading a bear about and delivering a bear s loaf was a custom prevalent in the mid. ages, e.g. at mainz (weisth. 1, 533) and strassburg (schilter s gloss. 102. this low saxon rejection, and that polish dismissal, of the ancient gods has

e, though in themselves 882 personifications. impersonal and abstract, acquire a claim to deification. a distinct personality will attach to animals, plants, stars, which, stand con nected with particular gods, or have sprung out of metamor phosis. one might say, the heathen gods as a whole have arisen out of the various personifications that were most natural to each nation s way of thinking and state of culture; but that individual figures among them, by combining several attributes and by long continued tradition, were sure to attain a higher rank and reputation. in this process however we notice an important distinction with regard to sex: strong, vehement forces and operations are by preference made into gods, mild and gracious ones into god desses, which of itself determines the supe

nification is schande f (dedecus. it would be hard to find the negatives unere, unmilde, unstaete treated as persons, and we only meet with untriuwe in frauenlob 253, 5. 14; frou unfuoge (unfitness) was quoted p. 311 n, but if, as is likely, the positive gefuoge contains fundamentally a physical sense, it hardly falls under the category of vices, but like unsaslde (p. 878) marks the negation of a state. in the bible guiot (meon 2, 344) the three fair maids oharite, verite, droiture, are confronted by three old and ugly ones, traison, ypocrisie, simonie; virtue is always painted fair and godlike, vice foul and fiendish (see suppl. the personification of rumour is of high antiquity. it was very natural to think of it as a divine messenger sent out through the air, to listen to all that goeso

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r tolerate the issuance or utterance of any book, pamphlet, treatise, lecture, exposition, or interpretation concerning this order or its ideals, principles, laws, rituals, teachings, symbols, statutes, or any other phase of the work of this order, unless same shall have been first submitted to the supreme grand lodge for approval. all authorized publicity, publication, or propaganda matter shall state on its face that it is issued under the authority of the supreme grand lodge of a.m.o.r.c. copies of the constitution and statutes of the grand lodge of the a.m.o.r.c. may be purchased from the rosicrucian supply bureau in san jose, ca 95191. translations in languages other than english may be obtained from the respective grand lodge. annual celebration days there may be held two special ass

er. the only correct way of so informing the inquirer is to adhere to the following statements: the order is primarily a humanitarian movement, making for greater health, happiness, and peace in the earthly lives of all mankind. note particularly that we say in the earthly lives of men, for we have naught to do with any doctrine devoted to the interests of individuals living in an unknown, future state. the work of rosicrucians is to be done here and now; not that we have neither hope nor expectation of another life after this but we know that the happiness of the future depends upon what we do today for others as well as for ourselves. also, our purposes are to enable men and women to live clean, normal, natural lives, as nature intended, enjoying all the privileges of nature, and all ben

there are those who do research work between lectures and are prepared at each lecture to ask intelligent questions or enter into a discussion of the lecture. therefore, it behooves every master to encourage the asking of questions and the discussion of points contained in the lectures. when questions are asked of the master which he cannot answer from the official point of view, he will frankly state so, and may then write to the grand lodge for the answer. when questions are asked which the master believes call for answers pertaining to work covered in higher degrees, the master shall properly refrain from answering and defer each such question "rosae crucis" this is the latin form of the name, and is generally used in all countries because it lends itself very readily to use in all lan

arvel at the remarkable success he enjoyed through the judicious application of rosicrucian principles. in fact, in the examples cited in table ii all differences in chemical formulations can be accounted for on the basis of current knowledge in regard to the di-atomic nature of hydrogen gas.[121] table ii.comparison between dalton modern formulations chemical formula name dalton modern physical state dalton modern n2o3 no no2 c2h2o2 nh2no3 co2 co ch ch2 ho n203 no n02 c2h4o2 nh4no3 co2 co c2h2 c2h4 h2o liquid gas gas liquid solid gas gas gas gas liquid nitrous acid nitrous gas nitric acid acetous acid nitrate of ammonia carbonic acid carbonic oxide olefiant gas carburetted hydrogen water dinitrogen trioxide nitric oxide nitrogen dioxide acetic acid ammonium nitrate carbon dioxide carbon

wide jurisdiction (the americas, australasia, europe, africa, and asia) a.m.o.r.c. cecil a. poole was born in monmouth, oregon, on sunday, august 11, 1907. his family were early pioneers in the old oregon territory, having come from missouri and michigan over the oregon trail. his great-grandfather, a methodist circuit rider in the willamette valley, was instrumental in helping oregon to become a state of the union. inheriting the sturdy, questing pioneer spirit of his forebears and being influenced by the orthodox religious views of his family, mr. poole first considered the ministry as a vocation. he entered willamette university, a denominational school, located at salem, oregon. there, however, he found himself more drawn to psychology and music. he planned to become a theater organist

HAMIL THE ROSICRUCIAN SEER

nces with.the crystal and magic mirror in the form of letters to the editor ofthezoistand to robert owen'sthenewexistenceofmanuponearth.as the editors of the main spiritualist journals were all known to him it is surprising that he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparing for publication an edited version of the philosophical revelations of his principal spirit guide, the crowned angel of the seventh sphere. neither work appeared in print. in1864,at the relatively late age of fifty-six, he was initiated into freemasonry. this gave him an additional point of contact with irwin, to whom he had first been recommended by the everitts on spir

mesmerised it produced pain, but otherwise not: and the comparative trials were made without her knowledge. in no. xxv, the rev. mr sandby relates a cure by himself of intense tooth-ache; and states that, after mesmerising the patient, an athletic man, for ten minutes, and making him drowsy 'suddenly a shock or sensation passed over the top of his head, and herousedupin a most vigilant and active state' in the splendid cure of ovarian dropsy related in the last report of the mesmeric infirmary, the pains were extreme which the passes producedinthe abdomen. see no.l.,p.182;or the report,p,16.-20ist.218therosicrucianseerdetermined not to hide his portion of light under a bushel, and, as erring man is ever 'infringing organic laws' he speedily foundacase-onewhich many older mesmerists, myself

f a fall when about eight years old and a subsequent injury, had previously placed himself under the advice ofdrrobarts, of burnham, for a lengthened period, but without success, and amputation was advised. he then went to guy's hospital, and was advised bymrcock and other gentlemen at that institution to rest the leg and make a stiff knee of it, for which purpose a gutta percha bandage in a warm state was applied. but this caused such severe pain that at the end of three or four days it was removed. he then placed himself under dr boddy of windsor, who tried the homoeopathic system upon him without any benefit. he then exhausted all the medical science within his reach, in addition to the equally efficacious remedies of all the old women in the parish &c. after several months' rest his le

ing the inclined position, asisexplained on p. 38, and on returning, he remarked,'itsoundslike-heis known as professor faraday'"emerson'srepresentativemen,p. 5i.bohn.t"thestatement here, concerning the revolution of the sun as a planet around a centreinthe depths of immensity,isverified by the recent discoveries of maedler, a russian astronomer; of which discoveries the clairvoyant, in his normal state, had no knowledge, neither had either of his associates until many months after this was delivered.'p,160.'numerous witnesses can testify that what is said about an eighth and ninth planet wasinmanuscript months before le verrier's calculations and conclusions had been announced in this country. lb.161210therosicrucianseermuch science of the nineteenth century; anticipatedinastro255 nomy, th

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

HANDBOOK OF EGYPTIAN MYTHOLOGY

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

tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of the early dynastic period certainly enjoyed more power and responsibility than anyone else in their culture. they were rulers of the first large nation-state in history. the king was the political, religious, and military leader of this state. royal annals for the early dynastic period partially survive in a copy on the palermo stone and related fragments.13 the annals list the kings of egypt, starting with a series of prehistoric kings. seal impressions and small bone or wood labels of the early dynastic period portray kings engaging with a vari

e events were created in visual form on magical objects of the middle kingdom and second intermediate period. ivory wands that were used to protect newborn children and their mothers show a wide array of divine beings, some in monstrous forms (see figure 30. many of these have been identified with the deities of middle egypt who feature in the coffin texts. brief inscriptions on some of the wands state that these deities have come to fight on behalf of a particular child. the wands seem to be based on a myth of an endangered divine child hundreds of years before such a myth is clearly delineated in narrative sources. some of the creatures shown on the wands, such as the griffin, feature in egyptian animal fables known from much later periods. the wands suggest an almost lost world of oral

bably rewritten under shabaqo using a deliberately archaic style to give the contents added authority. 73 much of the memphite theology is similar to accounts of creation in the so-called bremner-rhind papyrus, which dates to around the fourth century bce (see brp in appendix: primary sources).74 among the texts inscribed on this papyrus are rituals designed to attack the enemies of the king, the state, and the cosmos and render them harmless. the book of knowing the transformations of the sun and of overthrowing apophis gives instructions on making models and drawings of enemies and destroying them by methods such as stabbing, trampling, burning, and burying. these sections are prefaced by speeches from the creator god describing the creation of life and the establishment of the divine or

n the first people to divide the day into twenty-four hours: twelve for the day and twelve for the night. 56. the tomb of rameses vi (c. 1143 1136 bce) includes all or part of seven underworld books. this alone suggests that they were not to be taken as factual descriptions of the afterlife. underworld books were true in the sense that they were thought to be effective in bringing about a desired state. 57. in a forthcoming book, crowns in egyptian funerary literature symbols of royalty, rebirth, and destruction, katja goebs suggests that the myth of the destruction of mankind evolved from a myth of the sun god s reabsorption of the powers of all the other celestial beings, just as the sun appears to swallow up the stars at dawn. 58. for translations of a selection of these hymns, see hymn

HEAVEN HELL

revious next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for

men-ra, only those who were fortunate enough to secure a place p. xi in the divine bark of the god could hope to traverse the tuat unharmed, and only those who were his elect had the certainty of being re-born daily, with a new supply of strength and life, and of becoming of like nature and substance with him. in the book of gates the dogmas and doctrines of osiris are far more prominent, and the state of the beatified closely resembles that described in the "book of the dead" in primitive times in egypt men thought that they would obtain admission into the kingdom of hetep by learning and remembering the secret name of this god and certain magical formulae, and by pronouncing them in the correct way at the proper time. the need for a consciousness of sin, and repentance, and a life of goo

ified. from the "book of gates" however, we learn that in the later dynastic period a belief was prevalent that those who worshipped the "great god" on earth, and made all the duly-appointed offerings, and turned not aside to "miserable little gods" and lived according to maat, i.e, uprightness and integrity, would receive a good reward because they had done these things. the texts in these books state that the beatified live for ever in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to

ation for the convenience of the reader who may wish to compare the divisions of am-tuat with those of the book of gates. the former have been printed in one volume, and the latter in another; the full index given at the end of the introductory volume will, it is hoped, make reference and comparison easy. all general descriptions, and such explanations of the scenes as are possible in the present state of our knowledge have been given in a series of chapters in this volume, together with an account of the origin and development of "guides" to the other world, and a rendering of a recently published and very important text from a coffin at cairo. this text proves that the p. xiv [paragraph continues] egyptians believed in the reconstitution of family life in the other world, and thought tha

ossible to describe in a connected or complete form all the views and opinions about their other world which were held by the theologians and the uneducated classes of egypt during this long space of time, and it must be said at once that the materials for such a work are not forthcoming. all that can be done is to collect from the copies that have come down to us of the books which relate to the state and condition of the dead, and to the abode of departed spirits, the beliefs which are enunciated or referred to therein, and, taking them so far as possible in chronological order, to piece them together and then make deductions and draw general conclusions from them. we must always remember that the texts of the various books of the dead are far older than the illustrations found in the la

HEKAS

s of presenting the particular recension of the craft that we are at home with as 'the way it has always been and always will be. there is also a tendency, which approximates an inverted snobbery, to make something out of 'peasant' origins and something shameful about the idea of a craft tradition which is not confined by a sense of 'folk' origination. despite this being a slight digression i can state that in former days part of my own lineage came from buckinghamshire and the few people who met together were more often than not simple womenfolk who set great store in the basics of circle-craft and wort-cunning, but nonetheless the current transmitted from these folk origins retains a knowledge which will adapt itself to accurate expression whatever the context. it would thus be somewhat

great store in the basics of circle-craft and wort-cunning, but nonetheless the current transmitted from these folk origins retains a knowledge which will adapt itself to accurate expression whatever the context. it would thus be somewhat unfair of me to insist that the practices of these womenfolk should be repeated today merely because of some artificial sense of nobility placed in their humble state; it is worthy nonetheless to remember them with honour and to preserve certain important customs and oral teaching. i could also make comment upon the influence and co-operation between old witches and ceremonial magicians which stretched across the divisions of society and was unhindered by nominalisations which artificially divide the 'types' of magical operators, when in fact the differen

HELENA BLAVATSKY NIGHTMARE TALES

our and recoiled, he hissed out "monsieur lefebure,vous etes un lache "very well, monsieur meunier" responded auguste, in the same low tone "tomorrowmorning at six o'clock "it is settled, false friend, execrable traitor "a la mort" rejoined alphonse, walkingoff "cela va sans dire" muttered auguste, going towards the hat-room. a diplomatist of distinction, representative at paris of a neighbouring state, an elderly gentleman of superbaplomb and most commanding appearance, was summoned to the oracle by the bowing footman. after beingabsent about five minutes he returned, and immediately made his way through the press to m. de lassa, whowas standing not far from the fireplace, with his hands in his pockets and a look of utmost indifference upon nightmare talesan unsolved mystery7 his face. de

oom, and looked into the crystal, he was utterly horror-stricken to see there a picture ofhimself, lying face down and senseless upon the side-walk of a street; and the message he received read thus:"what you have seen will be, delessert, in three days. prepare" the detective, unspeakably shocked, retiredfrom the house at once and sought his own lodgings. in the morning he came to the office in a state of extreme dejection. he was completely unnerved. in relatingto a brother inspector what had occurred, he said "that man can do what he promises, i am doomed" he said that he thought he could make a complete case out against haslich alias de lassa, but could not doso without seeing the prefect and getting instructions. he would tell nothing in regard to his discoveries inbuda and in transylv

as found hanging by a silk sash to the cornice of the room where he wasconfined- dead. the night before, it was afterwards discovered, madame de lassa had eloped with a tallfootman, taking the nubian sidi with them. de lassa's secrets died with him "it is an interesting story, that article of yours in to-day's scientist. but is it a record of facts, or a tissue of theimagination? if true, why not state the source of it, in other words, specify your authority for it" the above is not signed, but we would take the opportunity to say that the story "an unsolved mystery,"was published because we considered the main points of the narrative- the prophecies, and the singulardeath of the officer- to be psychic phenomena, that have been, and can be, again produced. why quote"authorities? the script

ke a gorgeous, sleeping monster, watching over theunfathomed mystery of its dark abysses. truly the monumentless cemetry of the millions sunk in its depths "without a grave, unknell'd, uncoffined and unknown" while the sorry relic of the once noble form pacing yonder, once that its hour strikes and the deep-voiced nightmare talesv14 bells toll the knell for the departed soul, shall be laid out in state and pomp. its dissolution will be announcedby millions of trumpet voices. kings, princes and the mighty ones of the earth will be present at its obsequies,or will send their representatives with sorrowful faces and condoling messages to those left behind "one point gained, over those 'uncoffined and unknown" is the bitter reflection of the soul-ego. thus glides past one day after the other;

call it, animalbrain "how absurd! and how can man do this "contemplation and a strong desire to assimilate the blessed gods, will enable him to do so "and if man refuses this intellectual occupation, by which you mean, i suppose, the fixing of the eyes on thetip of his nose, what becomes of him after the death of his body" was my mocking question "he will be dealt with according to the prevailing state of his consciousness, of which there are many grades.at best- immediate rebirth; at worst- the state of avitchi, a mental hell. yet one need not be an ascetic toassimilate spiritual life which will extend to the hereafter. all that is required is to try and approach spirit "how so? even when disbelieving in it- i rejoined "even so! one may disbelieve and yet harbour in one's nature room for

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ge can be attained by physical or chemical processes. had webster said "by metaphysical and alchemical processes" the definition would be approximately correct: as it is, it is absurd. ancient theosophists claimed, and so do the modern, that the infinite cannot be known by the finite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by "physical and chemical means" q. what is your explanation of it? a. real ecstasy was defined by plotinus as "the liberation of the mind from its finite consciousness, becoming one and identified with the infinite" this is the highest condition, says professor wilder, but not one of permanent duration, and it is reached onl

e hypnotism, by "physical and chemical means" q. what is your explanation of it? a. real ecstasy was defined by plotinus as "the liberation of the mind from its finite consciousness, becoming one and identified with the infinite" this is the highest condition, says professor wilder, but not one of permanent duration, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meanin

themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the eclectic philosophy, professor alexander wilder, f.t.s, describes as "spiritual photography: the soul is the camera in which facts and events, future, past, and present, are alike fixed; and the mind becomes conscious of them. beyond our everyday world of limits all is one day or state-the past and future comprised in the present. death is the last ecstasis on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt real theosophy is, for the mystics, that state which apollonius of tyana was made to de

cts not known to the medium, and sometimes even not consciously present to the mind of the investigator, or any of those who compose the audience. a. this does not necessarily prove that the intelligence and knowledge you speak of belong to spirits, or emanate from disembodied souls. somnambulists have been known to compose music and poetry and to solve mathematical problems while in their trance state, without having ever learnt music or mathematics. others, answered intelligently to questions put to them, and even, in several cases, spoke languages, such as hebrew and latin, of which they were entirely ignorant when awake-all this in a state of profound sleep. will you, then, maintain that this was caused by "spirits? page 17 the key to theosophy- hp blavatsky.txt q. but how would you ex

ss so, as in the cases of purely psychic and spiritual manifestations we believe in the intercommunication of the spirit of the living man with that of disembodied personalities. we say that in such cases it is not the spirits of the dead who descend on earth, but the spirits of the living that ascend to the pure spiritual souls. in truth there is neither ascending nor descending, but a change of state or condition for the medium. the body of the latter becoming paralyzed, or "entranced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a mediumistic and a non-sensitive nature is this

HINE PHIL ASPECTS OF EVOCATION

eator and entity. this is very much a matter of personal taste. alternatively, the servitor can remain freely mobile as an aetheric entity. i tend to find that one-shot, task-specific servitors can be left as aetheric entities, whilst for entities which have more of 18 along-term use, a material base is often helpful. for others, it might be possible to link their use to a specific, identifiable, state of consciousness, which forms part of the core associations which one builds up for a servitor. it is also possible to link a servitor to a specific smell, such as a perfume or essential oil, so that each time the oil is applied, the servitor is activated. this can be particularly useful when creating servitors for general healing, protection, or enhancement of a particular mood. a dab of th

rated by the human brain, or possibly the electro-magnetic field generated by cars, power lines, etc. all of which leads us slowly back to stone circles; lovecraft.s .frienzied rites on the hilltops, and the role that sound plays in all of this. there is a great deal of magical literature available exploring the dynamics of sound, particularly different vocal techniques used to produce an altered state of consciousness(asc. one of the key factors seems to be rhythm. rhythms carry our consciousness along, from heartbeats, to cycles of breathing, sleeping, night-day and the passage of seasons. rhythms promote associated body movements and adjustments, and act as a signal to begin movement without conscious effort, 36 so that less energy is expended when you begin; for example, it has been sh

HINE P OVEN READY CHAOS

which can lead you further and further away from doing any magic at all. weave back through time to somewhere in the paleolithic era to find a tribal shaman sitting on a rock gaping at the visions revealed by a soggy piece of toadstool. fast-forwards a few millenia and you ll find a magical system that comprises of several hundredthousand words, obscure diagrams and appendices which will probably state at some point, that drugs are a no-no. the birth of chaos magic came about in the late 70 s, at about the time that punk rock was spitting out at the music industry and chaos science was beginning to be taken seriously by mathematicians, economists, and physicists. the two names most associated with the birth of chaos magic are pete carroll and ray sherwin, though there were others lurking i

e, colours, body language, and hand gestures. 33 oven-ready chaos 4.intense gnosis/indifferent vacuity sigils can be projected into the mutliverse via an act of gnosis- usually, but not necessarily, within some kind of ritual/magical context. popular routes to gnosis include: spinning, chanting, dancing, visualisation, sensory overload or sensory deprivation, and sexual arousal. the other altered state is that of indifferent vacuity- a sort of not-particularlybothered state. an example of sigilisation by this route is to doodle sigils whilst listening to a talk which is boring, but you have to take notes on. 5.fire this is simply the projection of the sigil into the void or multiverse at the peak of gnosis/vacuity. examples of this include orgasm, reaching the point of blackout from hyperv

or about eighteen hours, and awoke clear of the frenetic delirium which had been built up. over the next six months or so, i experienced periodic bouts of depression, paranoia or self-loathing. when such feelings did occurr, use of the apropriate sigils and names banished these demons back to their bottles. 59 oven-ready chaos technical ecstacy most forms of magical exercise to produce an altered state of consciousness (asc) can be categorised into one of two forms of physiological gnosis; inhibitory or excitatory. over the past two decades, many of these techniques have been studied in laboratory conditions, and two important factors has been isolated, known, respectively, as the habituation, and the dishabituation responses. the habituation response explains the neurological processes wh

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ow called birth control; a social and educational reformer; and an orator whose power was so compelling and whose charm was so potent that shaw was only one among thousands who extolled her as the greatest woman speaker of the century. shortly after 1885 she was to become still more notorious, as a strike leader and union organiser- anathema to the conventional and conservative in both church and state. but by 1893 she had cut completely loose from her rebellious and sensational past and had embarked upon her even more rebellious and sensational future. she was to become the successor to the fantasticmadame helena petrovna blavatsky and the international president of the stormy and mystical theosophical society. later, in ndia, she would be a conspicuous and idolised religious, educational

ded to be present, but, on looking at the programme, we were appalled at seeing it went over 2 days,.and that it involved a lunch and dinner each day, and a late mght. the lunch and dinner are to be by contract, which means, of course, nothing fit to eat for anyone, and with our views of diet the letters 63 and my peculiar susceptibility to certain articles, absolute poison. so, we have been in a state of great perturbation; on the one hand, an extreme desire to be present, and on the other a great fear of the mischief it might do me. we have both had influenza tho' in a modified form, and i have only just recovered- could not do my services on sunday! i do not feel at all flourishing, and dread all locomotion. we had not absolutely decided, but as we must give an answer by the 25th inst

, but must await developments. i thought i would let you know. in haste. 1 dr westcott wrote to gardner on 17 march 1897 to inform him that he had that day resigned from all his offices in the g.d, but was remaining as a 'private adept. he continued 'i have to say that as it hapens, the reason is a purely personal one, owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent official of a society in which i had been foolishly posturing as one possessed of magical powers- and that if this became more public it would not do for a coroner of the. crown to be m de shame of in such a mad way. so i had no alternative- i cannot thmk who it is that persecutes me- someone must talk (for the complete text of the letter see my themagicians o

HP LOVECRAFT A DARK LORE

he captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head. inspector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vistas. no recognised school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone

ngin' an' laffin' till break o' day. ef they dun't they'll kinder quiet daown like. i expeck them an' the souls they hunts fer hev some pretty tough tussles sometimes' on lammas night, 1924, dr houghton of aylesbury was hastily summoned by wilbur whateley, who had lashed his one remaining horse through the darkness and telephoned from osborn's in the village. he found old whateley in a very grave state, with a cardiac action and stertorous breathing that told of an end not far off. the shapeless albino daughter and oddly bearded grandson stood by the bedside, whilst from the vacant abyss overhead there came a disquieting suggestion of rhythmical surging or lapping, as of the waves on some level beach. the doctor, though, was chiefly disturbed by the chattering night birds outside; a seemin

ut a close survey of the necronomicon, in those parts which wilbur had sought so avidly, seemed to supply new and terrible clues to the nature, methods, and desires of the strange evil so vaguely threatening this planet. talks with several students of archaic lore in boston, and letters to many others elsewhere, gave him a growing amazement which passed slowly through varied degrees of alarm to a state of really acute spiritual fear. as the summer drew on he felt dimly that something ought to be done about the lurking terrors of the upper miskatonic valley, and about the monstrous being known to the human world as wilbur whateley. vi. the dunwich horror itself came between lammas and the equinox in 1928, and dr armitage was among those who witnessed its monstrous prologue. he had heard, me

noon his physician, dr hartwell, called to see him and insisted that he cease work. he refused; intimating that it was of the most vital importance for him to complete the reading of the diary and promising an explanation in due course of time. that evening, just as twilight fell, he finished his terrible perusal and sank back exhausted. his wife, bringing his dinner, found him in a half-comatose state; but he was conscious enough to warn her off with a sharp cry when he saw her eyes wander toward the notes he had taken. weakly rising, he gathered up the scribbled papers and sealed them all in a great envelope, which he immediately placed in his inside coat pocket. he had sufficient strength to get home, but was so clearly in need of medical aid that dr hartwell was summoned at once. as th

aces of storage; and diagrams and formulae were copied with feverish haste and in bewildering abundance. of scepticism there was none. all three had seen the body of wilbur whateley as it lay on the floor in a room of that very building, and after that not one of them could feel even slightly inclined to treat the diary as a madman's raving. opinions were divided as to notifying the massachusetts state police, and the negative finally won. there were things involved which simply could not be believed by those who had not seen a sample, as indeed was made clear during certain subsequent investigations. late at night the conference disbanded without having developed a definite plan, but all day sunday armitage was busy comparing formulae and mixing chemicals obtained from the college laborat

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

r to say that he had decided to let the camp stay where moulton s plane had been forced down, and where repairs had already progressed somewhat. the ice sheet was very thin, with dark ground here and there visible, and he would sink some borings and blasts at that very point before making any sledge trips or climbing expeditions. he spoke of the ineffable majesty of the whole scene, and the queer state of his sensations at being in the lee of vast, silent pinnacles whose ranks shot up like a wall reaching the sky at the world s rim. atwood s theodolite observations had placed the height of the five tallest peaks at from thirty thousand to thirty-four thousand feet. the windswept nature of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violen

e sharks teeth, primitive bird skulls, and other bones of archaic mammals such as palaeotheres, xiphodons, eohippi, oreodons, and titanotheres. there was nothing as recent as a mastodon, elephant, true camel, deer, or bovine animal; hence lake concluded that the last deposits had occurred during the oligocene age, and that the hollowed stratum had lain in its present dried, dead, and inaccessible state for at least thirty million years. on the other hand, the prevalence of very early life forms was singular in the highest degree. though the limestone formation was, on the evidence of such typical imbedded fossils as ventriculites, positively and unmistakably comanchian and not a particle earlier, the free fragments in the hollow space included a surprising proportion from organisms hithert

t conception formed from morbid imaginative treatment of very ancient tropical radiata. also like prehistoric folklore things wilmarth has spoken of- cthulhu cult appendages, etc "vast field of study opened. deposits probably of late cretaceous or early eocene period, judging from associated specimens. massive stalagmites deposited above them. hard work hewing out, but toughness prevented damage. state of preservation miraculous, evidently owing to limestone action. no more found so far, but will resume search later. job now to get fourteen huge specimens to camp without dogs, which bark furiously and can t be trusted near them "with nine men- three left to guard the dogs-we ought to manage the three sledges fairly well, though wind is bad. must establish plane communication with mcmurdo s

others off from nameless terrors. it is a fact that the wind had brought dreadful havoc. whether all could have lived through it, even without the other thing, is gravely open to doubt. the storm, with its fury of madly driven ice particles, must have been beyond anything our expedition had encountered before. one aeroplane shelter-wall, it seems, had been left in a far too flimsy and inadequate state- was nearly pulverized-and the derrick at the distant boring was entirely shaken to pieces. the exposed metal of the grounded planes and drilling machinery was bruised into a high polish, and two of the small tents were flattened despite their snow banking. wooden surfaces left out in the blaster were pitted and denuded of paint, and all signs of tracks in the snow were completely obliterate

rn we have all constantly worked to discourage antarctic exploration, and have kept certain doubts and guesses to ourselves with splendid unity and faithfulness. even young danforth, with his nervous breakdown, has not flinched or babbled to his doctors- indeed, as i have said, there is one thing he thinks he alone saw which he will not tell even me, though i think it would help his psychological state if he would consent to do so. it might explain and relieve much, though perhaps the thing was no more than the delusive aftermath of an earlier shock. that is the impression i gather after those rare, irresponsible moments when he whispers disjointed things to me- things which he repudiates vehemently as soon as he gets a grip on himself again. it will be hard work deterring others from the

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ssarily constant; and that time and space do not exist as our waking selves comprehend them. sometimes i believe that this less material life is our truer life, and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon. it was from a youthful revery filled with speculations of this sort that i arose one afternoon in the winter of 1900-01, when to the state psychopathic institution in which i served as an intern was brought the man whose case has ever since haunted me so unceasingly. his name, as given on the records, was joe slater, or slaader, and his appearance was that of the typical denizen of the catskill mountain region; one of those strange, repellent scions of a primitive colonial peasant stock whose isolation for nearly three centurie

than advance with their more fortunately placed brethren of the thickly settled districts. among these odd folk, who correspond exactly to the decadent element of "white trash" in the south, law and morals are non-existent; and their general mental status is probably below that of any other section of native american people. joe slater, who came to the institution in the vigilant custody of four state policemen, and who was described as a highly dangerous character, certainly presented no evidence of his perilous disposition when i first beheld him. though well above the middle stature, and of somewhat brawny frame, he was given an absurd appearance of harmless stupidity by the pale, sleepy blueness of his small watery eyes, the scantiness of his neglected and never-shaven growth of yello

ould have welcomed his death from the cold; but when several mornings later they heard his screams from a distant ravine they realized that he had somehow managed to survive, and that his removal in one way or another would be necessary. then had followed an armed searching-party, whose purpose (whatever it may have been originally) became that of a sheriff's posse after one of the seldom popular state troopers had by accident observed, then questioned, and finally joined the seekers. on the third day slater was found unconscious in the hollow of a tree, and taken to the nearest jail, where alienists from albany examined him as soon as his senses returned. to them he told a simple story. he had, he said, gone to sleep one afternoon about sundown after drinking much liquor. he had awakened

HP LOVECRAFT COOL AIR

y's heavy footsteps above me. dr. mu oz i had never heard, save for certain sounds as of some gasoline-driven mechanism; since his step was soft and gentle. i wondered for a moment what the strange affliction of this man might be, and whether his obstinate refusal of outside aid were not the result of a rather baseless eccentricity. there is, i reflected tritely, an infinite deal of pathos in the state of an eminent person who has come down in the world. i might never have known dr. mu oz had it not been for the heart attack that suddenly seized me one forenoon as i sat writing in my room. physicians had told me of the danger of those spells, and i knew there was no time to be lost; so remembering what the landlady had said about the invalid's help of the injured workman, i dragged myself

HP LOVECRAFT FROM BEYOND

een watching me, and noted my puzzled expression "do you know what that is" he whispered "that is ultra-violet" he chuckled oddly at my surprise "you thought ultra-violet was invisible, and so it is- but you can see that and many other invisible things now "listen to me! the waves from that thing are waking a thousand sleeping senses in us; senses which we inherit from aeons of evolution from the state of detached electrons to the state of organic humanity. i have seen the truth, and i intend to show it to you. do you wonder how it will seem? i will tell you" here trninghast seated himself directly opposite me, blowing out his candle and staring hideously into my eyes "your existing sense-organs- ears first, i think- will pick up many of the impressions, for they are closely connected with

HP LOVECRAFT HERBERT WEST REANIMATOR

tory of the isolated bolton cottage, our fears were subordinate to our anxiety for extremely fresh specimens. west was more avid than i, so that it almost seemed to me that he looked half-covetously at any very healthy living physique. it was in july, 1910, that the bad luck regarding specimens began to turn. i had been on a long visit to my parents in illinois, and upon my return found west in a state of singular elation. he had, he told me excitedly, in all likelihood solved the problem of freshness through an approach from an entirely new angle- that of artificial preservation. i had known that he was working on a new and highly unusual embalming compound, and was not surprised that it had turned out well; but until he explained the details i was rather puzzled as to how such a compound

ers, a shelled hospital had fallen upon the headless reanimated trunk of dr. clapham-lee, and upon the detached head which- perhaps- had uttered articulate sounds. west was not even excited now. his condition was more ghastly. quickly he said "it s the finish- but let s incinerate- this" we carried the thing down to the laboratory- listening. i do not remember many particulars- you can imagine my state of mind- but it is a vicious lie to say it was herbert west s body which i put into the incinerator. we both inserted the whole unopened wooden box, closed the door, and started the electricity. nor did any sound come from the box, after all. it was west who first noticed the falling plaster on that part of the wall where the ancient tomb masonry had been covered up. i was going to run, but

HP LOVECRAFT THE CALL OF CTHULHU

he captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head. inspector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vistas. no recognized school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone

HP LOVECRAFT THE LURKING FEAR

ts of the catastrophe which first brought the region to the world's notice. the place is a remote, lonely elevation in that part of the catskills where dutch civiisation once feebly and transiently penetrated, leaving behind as it receded only a few mined mansions and a degenerate squatter population inhabiting pitiful hamlets on isolated slopes. normal beings seldom visited the locality till the state police were formed, and even now only infrequent troopers patrol it. the fear, however, is an old tradition throughout the neighboring villages; since it is a prime topic in the simple discourse of the poor mongrels who sometimes leave their valleys to trade handwoven baskets for such primitive necessities as they, cannot shoot, raise, or make. the lurking fear dwelt in the shunned and deser

e name of tempest mountain. for over a hundred years the antique, grove-circled stone house had been the subject of stories incredibly wild and monstrously hideous; stories of a silent colossal creeping death which stalked abroad in summer. with whimpering insistence the squatters told tales of a demon which seized lone wayfarers after dark, either carrying them off or leaving them in a frightful state of gnawed dismemberment; while sometimes they whispered of blood trails toward the distant mansion. some said the thunder called the lurking fear out of its habitation, while others said the thunder was its voice. no one outside the backwoods had believed these varying and conflicting stories, with their incoherent, extravagant descriptions of the hall-glimpsed fiend; yet not a farmer or vil

derstorm of unprecedented violence, the countryside was aroused by a squatter stampede which no mere delusion could create. the pitiful throngs of natives shrieked and whined of the unnamable horror which had descended upon them, and they were not doubted. they had not seen it, but had heard such cries from one of their hamlets that they knew a creeping death had come. in the morning citizens and state troopers followed the shuddering mountaineers to the place where they said the death had come. death was indeed there. the ground under one of the squatter's villages had caved in after a lightning stroke, destroying several of the malodorous shanties; but upon this property damage was superimposed an organic devastation which paled it to insignificance. of a possible seventy-five natives wh

HP LOVECRAFT THE NAMELESS CITY

rs i waited, till the east grew grey and the stars faded, and the grey turned to roseate light edged with gold. i heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of desert still. then suddenly above the desert's far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state i fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as memnon hails it from the banks of the nile. my ears rang and my imagination seethed as i led my camel slowly across the sand to that unvocal place; that place which i alone of living men had seen. in and out amongst the shapeless foundations of houses and places i wandered, finding never a car

HP LOVECRAFT THE PICTURE IN THE HOUSE

and of secrets which should be forgotten. i felt disinclined to sit down, and wandered about examining the various articles which i had noticed. the first object of my curiosity was a book of medium size lying upon the table and presenting such an antediluvian aspect that i marvelled at beholding it outside a museum or library. it was bound in leather with metal fittings, and was in an excellent state of preservation; being altogether an unusual sort of volume to encounter in an abode so lowly. when i opened it to the title page my wonder grew even greater, for it proved to be nothing less rare than pigafetta's account of the congo region, written in latin from the notes of the sailor lopex and printed at frankfurt in 1598. i had often heard of this work, with its curious illustrations by

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

bad as any. as i told you, there probably ain't more'n 400 people in the whole town in spite of all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have a devil of a time. you can bet that prying strangers ain't welcome around innsmouth. i've heard personally of more'n one business or government man that's disappeared there, and there's loose talk of one who went crazy and is out at danvers now. they must have fixed up some awful scare for that fellow "that's why i wouldn't go at night if i was you. i've

mage from deep cells and tissues whose retentive functions are wholly primal and. awesomely ancestral. at times i fancied that every contour of these blasphemous fish-frogs was over-flowing with the ultimate quintessence of unknown and inhuman evil. in odd contrast to the tiara's aspect was its brief and prosy history as related by miss tilton. it had been pawned for a ridiculous sum at a stop in state street in 1873, by a drunken innsmouth man shortly afterward killed in a brawl. the society had acquired it directly from the pawnbroker, at once giving it a display worthy of its quality. it was labeled as of probable east-indian or indochinese provenance, though the attribution was frankly tentative. miss tilton, comparing all possible hypotheses regarding its origin and its presence in ne

are waiting for the innsmouth bus. as the hour for its arrival drew near i noticed a general drift of the loungers to other places up the street, or to the ideal lunch across the square. evidently the ticket-agent had not exaggerated the dislike which local people bore toward innsmouth and its denizens. in a few moments a small motor-coach of extreme decrepitude and dirty grey colour rattled down state street, made a turn, and drew up at the curb beside me. i felt immediately that it was the right one; a guess which the half-legible on the windshield- arkham- innsmouth- newb'port- soon verified. there were only three passengers- dark, unkempt men of sullen visage and somewhat youthful cast- and when the vehicle stopped they clumsily shambled out and began walking up state street in a silen

ed the man aboard, extending him a dollar bill and murmuring the single word" innsmouth" he looked curiously at me for a second as he returned forty cents change without speaking. i took a seat far behind him, but on the same side of the bus, since i wished to watch the shore during the journey. at length the decrepit vehicle stared with a jerk, and rattled noisily past the old brick buildings of state street amidst a cloud of vapour from the exhaust. glancing at the people on the sidewalks, i thought i detected in them a curious wish to avoid looking at the bus- or at least a wish to avoid seeming to look at it. then we turned to the left so high street, when the going was smoother; flying by stately old mansions of the early republic and still older colonial farmhouses, passing the lower

n shore country. the day was warm and sunny, but the landscape of sand and sedge-grass, and stunted shrubbery became more and desolate as we proceeded. out the window i could see the blue water and the sandy line of plum island, and we presently drew very near the beach as our narrow road veered off from the main highway to rowley and ipswich. there were no visible houses, and i could tell by the state of the road that traffic was very light hereabouts. the weather-worn telephone poles carried only two wires. now and then we crossed crude wooden bridges over tidal creeks that wound far inland and promoted the general isolation of the region. once in a while i noticed dead stumps and crumbling foundation-walls above the drifting sand, and recalled the old tradition quoted it one of the hist

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

y to be a swinger in mini or mink. to practise witchcraft, you don't have to join your local sex orgy club. there are witches who argue that total abstinence from, sex is better for casting spells. others who practise witchcraft believe an orgy is necessary. they argue that right before the sex act there is special energy in the atmosphere. that may be true, but how long can you sustain that high state of energy? not long. you can concentrate on witchcraft, or painting, medicine or book-keeping better when you're not distracted by sexual tension. the only connection between witchcraft and sex is that both thrive on high-voltage energy. the mystics in india attempt to sustain that particular state over a long period of time for various aesthetic reasons, but even then it reaches a peak with

of thousands of people. if i go on one good show, this live audience contact can keep me keyed up for a month, until i begin to feel drained again and need a new transfusion. when "i've got thousands and thousands of people tuned in, all concentrating on me, it does something to me, charges my batteries. energy attracts me. i enjoy being around people who are successful. mental energy in the raw state can be a tremendous vital source. i don't mean people who have made a fortune, necessarily, but people who are in the process of becoming what they want to be, so that they are active, have a goal in mind and are getting there. when i'm near this kind of person, i get very charged up, and it gives me a lift that lasts much longer than just the instant it takes to communicate with the person

can tell who isn't with it, and you can even tell if someone is late, unsynchronized. that's the closest i ever get involved with a real witches' circle. when we are together physically, everyone is so distracted with the ordinary, everyday things in their minds that the kind of concentration required for a spell is just better done in solitude and at a distance. we work together best if we just state the facts and synchronize. one witch i know takes pep pills around the clock. because she is quite familiar with the feelings and the high that are produced by pep pills, i call her when i'm going on a radio show and ask her to transfer her sensation of being high to me. by synchronizing we are able to give me the same lift that she gets from the pills. sometimes we witches join forces when

revenge. one way to accomplish this is to mail, every day for nine days, the same type of flower- no return address, nothing but a flower for nine days in a row. that causes everything they have done to you to go back to them. that's a century-old spell. here is a fairly new one, based on the same principle: if you want to get rid of somebody, to make them go away, procure some soil from another state, and mail them a little bit every day for nine days. that will pull them towards that direction. or, supposing you have used the powerful card spell to hex somebody. draw the circle layout as described in chapter four, and make a symbol of each of the cards you have placed to effect the hex, k for king, j for jack, et cetera. mail one diagram a day for nine days. it will drive them crazy, if

h your natural resources. it is involved with where you go, the source of your strength. so, the second circle concerns your storehouse, your supplies and your money. the third circle governs your immediate neighbourhood, your very close neighbours. if, of course, you are in a position of government where a large area is connected with what you do, then the neighbourhood can be your city, or your state. but if you are an ordinary citizen and have nothing to do with the government and nothing to do with world affairs, the neighbourhood is just your block and the other people who live on it. another part of its meaning is cousins. it doesn't have to do very much with sisters and brothers, unless the sisters and brothers should be a great distance away. if they live close by, they don't come

INFERNAL SABBAT LIVE

, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern society an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth

INITIATION INTO HERMETICS

knowing the grossly material elements, will be reserved to a further chapter dealing with the practical use of magic. at the moment, it is important to know that of our earth the working of elements in the subtlest form is evolving off in exactly the same manner as in the human body. by drawing analogies to the human body, one will certainly find out how to draw the parallel to the elements, and state that the analogy with the human body seems justified. in the chapter relative to the human body we have been discussing the mode of life and the functions of the elements, with respect to the body and, if the adept succeeds in using the elements in the most subtle form, he will already be able to achieve wondrous things on his own body, and not only this, he can, in all conscience, affirm th

material, astral, and mental worlds. therefore wisdom does not depend on mind and memory but on the maturity, purity and perfection of the individual personality. wisdom could also be considered as a developmental stage of the ego. therefore, insights are not passed on thought the mind, but and this particularly through intuition or inspiration. the degree of wisdom is therefore determined by the state of development of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for neither of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the la

any other kind of religion. fundamentally he may be faithful to his own religion. but he will not be satisfied with the official doctrines of his church, and will try to penetrate deeper into god s workshop. and such is the purpose of our initiation. according to the universal laws, the magician will form his own point of view about the universe which henceforth will be his true religion. he will state that, apart from the deficiencies, each defender of religion will endeavor to represent his religion as the best of all. each religious truth is relative and the comprehension of it depends on the maturity of the person concerned. therefore the adept does not interfere with anybody in this respect, nor will he try to sidetrack anyone from his truth, criticize him, to say nothing of condemnin

sly, because it is of no use to hurry, development being quite individual in men. on no account go further before the preceding exercise is perfectly under control. the attentive disciple will realize how, at the beginning, thoughts rush on to him, how rapidly they pass before him so that he will have difficulty to recollect the lot of manifold thoughts. but from one exercise to the next, he will state that thoughts come up less chaotic, moderating little by little, until at last only a few thoughts emerge in his consciousness, arriving, as it were, from a far distance. the keenest attention ought to be given to this work of thought control, as it is very important for magic development, a fact that everyone will realize later on. providing that the mentioned exercise has been thoroughly w

ny thought coming upon you. nothing at all is allowed to happen in your mind; an absolute vacancy of mind must reign. now hold on to this stage of vacancy without digressing or forgetting. at first, you will manage to do so for only a few seconds, but by practicing it more often, you will surely succeed better at it. the purpose of the exercise will be attained if you succeed in remaining in this state for a full 10 minutes without losing your self-control or even falling asleep. carefully enter your success, failure, duration of your exercises and eventual disturbances into a magic notebook (see details under the heading magic soul training. such a diary will be useful to check your progress. the greater the scrupulousness you use in doing so, the more easily you will undergo all the othe

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ssion. commanding rulership of the inner world the basis of the left hand path is that humans are but machines, but may in potential become gods. the first aspect that a human has to change is their inner world. they have been taught- or rather acquired- a series of randomly assorted thoughts, notions, and behaviors, most of which either actively hinder them, or at best lull them into a sleeplike state. these stultifying forces mainly group themselves into forces that oppose the body, the mind, the emotions, and the will. each of these must be overcome. the forces that oppose the body are those things which shorten life, remove energy, or dull the senses. most recreational drugs, legal or illegal, fall in this category as does most fast food. certain cultural attitudes, such as the forces

also have to help others get better so that we have people to talk to, and they in turn begin to desire followers (having the same weakness and vanity that we do. slowly we change our desire to show off into a desire for peers, and thus we create schools that perpetuate our thoughts. the desire to help out people comes from the refinement of the emotions. most people begin the left hand path in a state of disillusionment and rebellion. they want to be boss rather then be bossed (in fact everyone is on the lhp for two weeks when they are 17) the emotional states here are anger and greed and jealousy. this dark side of human nature is where the good will come from, the shadow is the initiator, but as self power is gained, so comes the capacity for a non-sentimental love of others. the lhp in

ose who would be better to get better. while this great benefit is being visited upon others, the initiate in merely considering what to do or say to his friends, followers, or fellow travelers is refining his or her own thoughts and moods. by initiating others, self initiation is furthered- both by articulation and seeing whether or not one's theories work in the world. the magical name for this state is the practice of alchemy. royal power in the inner world consider what sort of things have been obtained by this point. by now the initiate has gained control of his or her environment. they can place themselves in such situations as lead to a productive ordering of their inner world (they have learned how to learn. they can choose those activities in the world that cause their inborn tale

hat have been obtained by this stage of being, the initiate can now actually abandon cognitive dissonance and take full responsibility for the future by admitting that it is unknown- it is the great darkness out of which all things are manifested. the initiate armed with their inner strengths can learn to act in such a manner that will make them feel good about their choices. this simple sounding state is one of the most difficult to accomplish, but when it comes a certain power- a certain confidence- flows from the initiate that causes all around them to follow him or her. fear of wasted time by the time in our lives that we have reached the fourth phase of initiation, we are already experiencing the dimming of youth. we have begun to hear death's snigger rather plainly, and we are apt to

IRISH WITCHCRAFT AND DEMONOLOGY

tle common sense, place the number at three thousand, but even this is far too high. yet it seems to be beyond all doubt that more witches were sent to the gallows at that particular period than at any other in english history. ireland seems to have escaped scot- free--at p. 14 least we have not been able to find any instances recorded of witch trials at that time. probably the terribly disturbed state of the country, the tremendous upheaval of the cromwellian confiscations, and the various difficulties and dangers experienced by the new settlers would largely account for this immunity. dr. notestein 1 shows that the tales of apparitions and devils, of knockings and strange noises, with which english popular literature of the period is filled, are indications of a very overwrought public m

confiscations, and the various difficulties and dangers experienced by the new settlers would largely account for this immunity. dr. notestein 1 shows that the tales of apparitions and devils, of knockings and strange noises, with which english popular literature of the period is filled, are indications of a very overwrought public mind; of similar stories in ireland, also indicative of a similar state of tension, some examples are given in chapter iv. though the first half of the seventeenth century is so barren with respect to witchcraft, yet it should be noticed that during that period we come across frequent notices of ghosts, apparitions, devils &c, which forces us to the conclusion that the increase of the belief in such subjects at that time was almost entirely due to the advent of

kyteler and bishop de ledrede occupies forty pages of the camden society's publications, while additional illustrative matter can be obtained from external sources; indeed, if all the scattered material were gathered together and carefully sifted it would be sufficient to make a short but interesting biography of that prelate, and would throw considerable light on the relations between church and state in ireland in the fourteenth century. with regard to the tale it is difficult to know p. 43 what view should be taken of it. possibly dame alice and her associates actually tried to practise magical arts, and if so, considering the period at which it occurred, we certainly cannot blame the bishop for taking the steps he did. on the other hand, to judge from the analogy of continental witchcr

ot blame the bishop for taking the steps he did. on the other hand, to judge from the analogy of continental witchcraft, it is to be feared that de ledrede was to some extent swayed by such baser motives as greed of gain and desire for revenge. he also seems to have been tyrannical, overbearing, and dictatorial; according to him the attitude adopted by the church should never be questioned by the state, but this view was not shared by his opponents. though our sympathies do not lie altogether with him, yet to give him his due it must be said that he was as ready to be persecuted as to persecute; he did not hesitate to face an opposition which consisted of some of the highest in the land, nor did fear of attack or imprisonment (which he actually suffered) avail to turn him aside from follow

uggles with outlawe and le poer, and their powerful backers, the chancellor and treasurer of ireland. the anonymous writer, who was plainly a cleric, and a partisan of the bishop's, seems to have compiled his narration not so much on account of the incident of sorcery as to show the courage and perseverance of de ledrede, and as well to make manifest the fact that the church should dictate to the state, not the state to the church. it appears quite possible, too, that other separate cases of sorcery occurred in ireland at this period, though they had no historian to immortalise them, and no doubt in any event would have faded into insignificance in comparison with the doings of dame kyteler and her "infernal crew" from this on we shall endeavour to deal with the subject as far as possible

ISIS UNVEILED

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

erson, was not a fiend. ilie german goddess. hell, too like proserpina had once seen better days. thus, when the germans were indoctrinated with the idea of a real devil, the semitic satan or diabolus, they treated him in the moat good-humored manner" the same may be said of hell. hades was quite a different place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a roc

balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare for higher degrees of purification and redemp- tion from their wretched condition. the gehenna of the new testa- ment was a locality outside the walls of jerusalem; and ill mentioning it jesus used but an ordinary metaphor. whence then came the dreary dogma of hell, that archimedean lever of christian theology, with whidi they have succeed

atoms with a loud e^]o iod. as the aunt of the young soldier caught the picture in her hand she saw the ftaebead and bead beameared with blood. the guests, in order to quiet her, attributed the blood to bcr having cut her fingers with the broken guaa. but, examine as thev would, they could not find the vestige of a cut oo her fingers, and no one bad touched the pkture but herself. alarmed at her state of eidtemeat the husband, pretending to examine the partrait more closely, cut his finger on purpose, and tfaeu tried to assure her that it was nil blood and that, in the first excitement, he had touched the frame without any one remarking it. all was in vain, the old kdy felt sure that dimitry was killed, she began to have mn as ca said for him daily at the village church, and ainyed the wh

f the ngiiaent, atating thftt tbeir naibew wu killed by? frsgmeiit of k ihell wbich had cairied off the upper put of fait head. 30. executiomi for witchcraft took place, not much later than a ceattny ago, io other of the ametican provincea. notorioualy there were n^roes executed in new jefw by burning at the ateke the penalty denounced in wveral states. even in south caro- lina, in 1865, when tbe state government wai 'mranitructed' after the civil war, the ?tatutet iufiicting death for witchcraft were found to be itill unrqwaled. it ia not a bimdred yean aiace they have beeo enforoed to the munierou* letter of their toct- digitizecoy google the fhysico-f5ychol0g1cal american type 19 ot men from tarioua climates and of different constitutions and habits, have, since 1492, invaded north amer

JASMUHEEN THE FOOD OF GODS

copies go to www.jasmuheen.com/shop/e-books divine nutrition: the madonna frequency& the food of gods with jasmuheen 3 introduction as i began to collate the data for this book i realized that everyone is hungry for something and that it is our lack of fulfilling nutrition that has created much of the disease and disharmony on our planet today. i also realized that lack of education sustains this state of disharmony and disease as many people are simply unaware of how to tap into a source of nourishment that will create the physical, emotional, mental and spiritual health and happiness that we all desire. while much has been written and researched on balanced physical nourishment and how to create physical health, very little has been written about nutritional sources that can satiate all

overed will be accepted as every day fact and this will come into being from individual exploration coupled with normal standard research by those open to these fields. all i can ask is that all is done with respect and with the good of all in mind. if we all act with honor and integrity looking for win, win, win solutions as discussed in our biofields& bliss series, our world can progress into a state of true civility and hunger, poverty, war and violence will become a thing of our past. so while the food of gods provides information that we have received intuitively from being in the theta. delta field (some of which can hence only be substantiated by someone who can access these channels and who has the desire to experience this particular gift) we will also introduce enough basic dimen

uddhist who believes in a supreme intelligence rather than a god as we know it and what has this to do with the science of measuring brain wave patterns and divine nutrition? when the abode is well prepared or tuned, then divine nutrition flows and is physically released within us especially when we consciously tune our brain wave patterns into the theta. delta fields. and divinity? divinity is a state, an experience, a feeling of awe and recognition and wonder and appreciation when we find our self in the presence of something that truly is sublime. does it exist? can we all experience this? this depends on our desire and also our capacity to perceive it yet most amazingly, if we believe in the divine and ask it to reveal itself to us, it does particularly when we meet it half way by cons

er in the metaphysical world there are reasons and also natural cycles to our hungers that are outlined in diagram 1 at the end of this chapter. these can also be seen as stages in our lives and when these are understood our drives are easier to explain and handle. stage 1: operating in the beta field and always being hungry on some level. level 1 in the divine nutrition program (dnp: this is the state of the mass of human consciousness. it is the i need to survive here stage of looking out for number one. in the western world where we have more choices, our pre-occupations here are where will i work, where will i live, who will i marry, should i have children, how many etc. then we may enter into the stage of the doing of this which is followed by the looking after our self and our family

heir fictional self. the aspect of our self that is molded by our culture and conditioning, does not have the capacity to give us what we require. he states that because our fictional self is usually too caught up with fulfilling everyone s expectations of us, we often end up completely out of touch with our true nature. i believe that the continual ignoring of this authentic self leads us into a state of emotional, mental and spiritual anorexia and the atrophy of health and happiness levels in our life. the ignoring of our authentic self is the no 1 cause of all dis-ease on earth today and our lack of holistic awareness, and/or disbelief in its power, blocks its ability to keep us properly nourished. there are many factors in life that we encounter and allow to block our access to the div

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

period was marked by considerable speculation regarding these rosicrucians. pope s rape of the lock is founded upon some of their fanciful cabalistic ideas. the spectator contains notices of the mystic society; and, to prove the public curiouity concerning the rosicrucians, and a strange incident, the particulars of which we are going to supply from the best sources now for the first time, we may state that there is included, in one number of addison s elegant series of papers called the spectator, a resumption of a notice, and some after-comment, upon the supposed discovery of a burial-place in england of one of these mighty men, the rosicrucians. the story is to the following purport, as nearly as it can be gathered. we have written much more fully of it from other means; for the spectat

can predicate as to the movements safely completely. to return for a moment to the idea of the wandering jew, which some have supposed to be derived from the claim of the rosicrucians to the possession of a secret means of renewing youth, and to the escape of some notion of it from out their writings. even supposing that this strange tale was true, nothing can be imagined more melancholy than the state of this lone traveller, moving with his the wandering jew. 17 awful secret through the world, and seeing the successive generations, like leaves, perishing from about him. he counts the years like the traveller of a long summer day, to whom the evening will never come, though he sees his temporary companions, at the different hours of the day, depart appropriately and disappearing to their s

eclining a perpetuated life, which would only add to their weariness, life being only a repetition of the same suns, already 18 the rosicrucians. found too unmeaning and too long. for it is a mistake to suppose that this life is so equally enjoyable by all. there is a sublime sorrow of the ages, as of the lone ocean. there is the languishment for the ever-lost original home in this tearful mortal state. the philosophers knew that possession blunted desire, and that rich men may be poor men. a remarkable answer was made by a man who, to all appearance, possessed superabundantly the advantages of life wealth, honour, wife, children, troops of friends, even health, by day; but in his night he lived another life, for in it was presented another picture, and that unfailingly uncomfortable, even

the wealth of monarchs could endow or aggrandjse those who already esteemed themselves the superiors of all men; and therefore, though declining riches, they were voluntary in the renunciation of them. they held to chastity, because, entertaining some very peculiar notions about the real position in creation of the female sex, the enlightened or illuminated brothers held the monastic or celibate state to be infinitely that more consonant with the intentions of providence, since in everything possible to man s frail nature they sought to trample on the pollutions and the great degradation of this his state in flesh. they trusted the great lines of nature, not in the whole, but in 22 the rosicrucians. part, as they believed nature was in certain senses not true and a betrayer, and that she

impossible to avoid, and that from the preposterous and unearthly nature of their pretensions, we cannot escape the conviction that, if there is not foundation for it, their impudence and egotism is most audacious. they speak of all mankind as infinitely beneath them; their pride is beyond idea, although they are most humble and quiet in exterior. they glory in poverty, and declare that it is the state ordered for them; and this though they boast the illuminated. 25 universal riches. they decline all human affections, or submit to them as advisable escapes only appearance of loving obligations, which are assumed for convenient acceptance, or for passing in a world which is composed of them, or of their supposal. they mingle most gracefully in the society of women, with hearts wholly incapa

JESSUP MK THE CASE FOR THE UFO

t ufology knows about him prior to his involvement with flying saucers is contained on the jacket flap of his first book. he is described as having been an instructor in astronomy and mathematics at the university of michigan and drake university. the jacket copy also notes that jessup completed his thesis for the doctorate degree in astro-physics at the university of michigan, though it does not state whether on not he was awarded the actual degree. in the academic business, usually the thesis is the thing that comes 4 last, and is the final step in the awarding of the doctorate degree. sometimes these doctoral candidates are deferentially called doctor by their associates, though it cannot be used officially by them. this would seem to be the case of jessup, who was often addressed as dr

he degree. apparently, his thesis consisted of a report on his research program which (again according to the book jacket) resulted in several thousand discoveries of physical double-stars which are now catalogued in the memoirs of the royal astronomical society of london. the short biography also lists other important research activities by jessup. it indicates that he was assigned by the united state department of agriculture to study the sources of crude rubber in the headwaters of the amazon, though no date is given. he made archeological studies of the maya in the jungles of central america for the carnegie institute of washington. without identifying the source of sponsorship or financing, the jacket states that he explored inca ruins in peru, and concluded that the stonework he foun

was complete invisibility of a ship, destroyer type, and all of its crew while at sea (oct. 1943) the field was effective in an oblate spheroidal shape, extending one hundred yards (more or less, due to lunar position& latitude) out from each beam of the ship. any person within that sphere became vague in form but he too observed those persons aboard that ship as though they too were of the same state, yet were walking upon nothing. any person without that sphere could see nothing save the clearly defined shape of the ships hull in the water, providing of course, that that person was just close enough to see yet, just barely outside of the field. why tell you now? very simple; if you choose to go mad, then you would reveal this information. half of the officiers& the crew of that ship are

count. he again asks too much of proud, vain humankind in this volume, we are going to confront, for the first time, a number of hitherto incorrigible facts. we shall relate, for the first time, previously unrelated data and draw startling conclusions therefrom. to begin such a leap into the maelstrom of the "supernatural" we must first clarify our use of the word "world" we must no limit it to a state or a continent. and, despite the fact that it may disturb our complacency and arouse vague fears, we can no longer limit it to a single planet. the earth is not alone, nor has it been for some time. 2 clearest translation. could be actual. 25 next, we segregate paranormal experiences into groupings having some family likenesses. only by so doing can we give them the merciless scrutiny necess

of importance in our study of the antiquity of intelligence: the proof that superior beings have been here longer than mankind has been civilized, and the demonstration that forces were at work in those millennia, the magnitude and nature of which are only suspected today. is this, then, a hint that we are at this moment awakening and, like a chrysalis, emerging into a new and much more powerful state of existence and cognizance? are, therefore, our current troubles, domestically and internationally, but the excruciating birth pains of such a renaissance, as we could not have imagined one short generation ago? will we, then perhaps be welcomed rather than repelled by the intelligences which inhabit the ufo's or which may even be the ufo's? man's emotional structure is such that he cannot

K AMBER THE BASICS OF MAGICK

al groups as an aid to visualization sometimes called 'flashing colors. some silly people will stare at other people in the same way. and when they see the after image of the person's clothing, they think they are seeing his aura. what is more, various meanings have been attributed to the colors of the aura. a psychic who can see the aura is supposed to be able to determine that persons emotional state. thus psychic frauds can have a marvelous time with auras. one deluded psychic taught a class i attended in which he performed instant psychoanalysis on the basis of the supposed aura. it was obvious that he was actually observing after images from the students clothes! this brings us to the chart of aura colors on the next page. it is a general guide, based mostly on theosophical material

aused) by a deficiency and imbalance of vital energy. psychic healing transfers energy from the healer to the sick to repair and rebalance his energies. if an inept healer overdoes the process, or if he doesn't take the precaution to 'disconnect' himself afterwards, he may find himself becoming sick due to energy drain and a linkage to his subject. similarly, the healer should always be in a good state of health or he could unintentionally transfer his illness to the subject. the basic methods of psychic healing are: 1) creative visualization, 2) prayer, 3) ritual. creative visualization is one of the easiest techniques. mild illness may yield to only one or two treatments; serious ills will require many treatments over time. psychic healing should always be combined with medical care and

e) sent as a beam to the person or as a cloud surrounding him. this technique can be extended to include a simple kind of yoga in which we feel energy sent as we exhale explosively; the energy sent either via the breath or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. the banishing ritual one of the most basic and useful ceremonial rituals of magick is called the *banishing ritual, or lesser ritual of the pentagram. a pentagram (or pentacle) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. th

tivity of the brain has been observed and classified with eeg (electroencephalograph) equipment; signals picked up from the scalp by electrodes, then filtered and amplified, drive a graph recorder. brain activity has been found to produce specific ranges for certain basic states of consciousness, as indicated in 'hz (hertz, or cycles/vibrations per second: delta- 0.2 to 3.5 hz (deep sleep, trance state, theta- 3.5 to 7.5 hz (day dreaming, memory, alpha- 7.5 to 13 hz (tranquility, heightened awareness, meditation, beta- 13 to 28 hz (tension 'normal' consciousness. as you can see, some form of physical relaxation is implied in the alpha, theta, and delta consciousness. these states are in fact reached through deep breathing, hypnosis, and other relaxation techniques. oobe occurs during these

ates, and delta is probably the most important for it. the problem is really, as we have said, one of maintaining mental awareness and alertness while experienceing these altered states. experimental subjects hooked to an eeg do not show a discrete change from drowsy to sleep; it is very gradual. at the threshold between sleep and waking consciousness is a drowsy condition known as the hypnogogic state. oobe seems to occur during this state, or a variant of it. by careful control of the hypnogogic state (not going beyond it) it is possible to enter oobe directly. basic techniques most methods of astral projection are methods of conditioning. some form of trance or altered consciousness is always involved. no one ever projects consciously while fully awake (some may think that they do. alth

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

uenwald noted, although sefer yezira is one of the most frequently published works of jewish esoteric lore, there is no authoritative text available to those who want to study the book. to make a long story short, there are at least three main recensions of the book, and except for one recension (the so-called saadian recension) all the printed texts are defective* gruenwald was commenting on the state of editions in hebrew, the inadequacies of which would inevitably be reflected in any translation. armed with a more complete array of textual witnesses, many of which were not available to gruenwald in 1971, a. peter hayman has produced sefer yesira: edition, translation and text-critical commentary (t bingen: mohr siebeck, 2004, which is the most thorough scholarly treatment of sy in engli

nut stenring (under the title the book of formation& rabbi a. joseph. the only work that is at all easily available is the translation by westcott. it includes a translation of the thirty-two paths, but those familiar with the original suggest that it is inferior to the other translations of the sefer yetsirah. the absence of any adequate edition of the sefer yetsirah in english is typical of the state of affairs of jewish mystical texts in general. while the texts of hinduism, buddhism, taoism, tantracism, shintoism and sufism are readily available in cheap paper editions, the major texts of jewish mysticism are mostly untranslated and unpublished (kabbalah, p. 284: additional notes to footnote 3, page 39* the stenring and rabbi a[kiva ben] joseph translations mentioned in ponce s note ar

versity press, 2002, there are several discussions of sy, as in (page 34ff) sefer yezirah and linguistic creational processes and the subsequent through the conclusion of chapter 1, the world-absorbing text, and elsewhere* it was by means of the sy that a golem (artificial human) was made. on this, see moshe idel, golem: jewish magical and mystical traditions on the artificial anthropoid (albany: state university of new york press, 1990. on idel s and scholem s conclusions regarding the roots of the golem tradition, see peter sch fer, the magic of the golem: the early development of the golem legend, in journal of jewish studies, vol. xlvi, nos. 1-2 (spring-autumn 1995. 20073 22 other articles: finkel, asher. the exegetic elements of the cosmological work, sepher yesirah, in mystics of the

d faith, northvale/jerusalem: jason aronson inc, 1998; this edition includes informative footnotes. further on halevi, see israel efros, some aspects of yehudah halevi s mysticism and some textual notes on yehudah halevi s kuzari, in studies in medieval jewish philosophy (mentioned above) yochanan silman, philosopher and prophet: judah halevi, the kuzari, and the evolution of his thought (albany: state university of new york press, 1995) diane lobel, between mysticism and philosophy: sufi language of religious experience in judah ha-levi s kuzari (state university of new york press, 2000. chapter 4 (titled the sefer yetzira) of joseph dan s unique cherub circle (t bingen: mohr siebeck, 1999, begins the literature of the unique cherub circle is devoted, almost exclusively, to the interpreta

, 1991. brody s dissertation contains substantive discussion of r. isaac the blind s commentary on sy. see in particular pp. 419-446* see aryeh kaplan, the bahir: an ancient kabbalistic text attributed to rabbi nehuniah ben hakana (new york: samuel weiser, 1979; subsequently reprinted, northvale: jason aronson* see mark verman, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992. for references on the ashkenazi hasidim, see the source list in my notes on the study of early kabbalah in english, pp. 19-23. 20073 26 goldberg, joel r= yechiel shalom goldberg) mystical union, individuality, and individuation in provencal and catalonian kabbalah (ph.d. dissertation, new york: new york university, 2001. goldberg discusses at some length t

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

rn (durham: duke university press. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in 1. the journal of jewish thought and philosophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to become sefer ha-bahir made their way to provence where they fed the development of a mystical school, ca. 1200. this school fs second generation was headed by r. isaac the blind (d. 1235, g cthe first jewish scholar whom we know by name that dedicated all his creative powers to the field of kabbalah h (dan fs in

h. h also circulating in provence in the early-to-mid 1200s were the writings of the iyyun (contemplation) school. the kabbalah of these strange texts is quite different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle: a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15, tubingen: mohr siebeck, 1999: comments regarding the iyyun school, or gcircle, h throughout. grozinger, karl

jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol 20 (leiden- boston: brill, 2005. shulman, yaacov dovid. the ramban: the story of rabbi moshe ben nachman. new york. london. jerusalem: c. i. s. publishers, 1993. stern, josef. problems and parables of law: maimonides and nahmanides on reasons for the commandments (ta famei ha-mitzvot. albany: state university of new york press, 1998. twersky, isadore (ed. rabbi moses nahmanides (ramban: explorations of his religious and literary virtuosity. cambridge: harvard university press, 1983. wolfson, elliot. gby way of truth: aspects of nahmanides f kabbalistic hermeneutic, in ajs review, vol. 14, no. 2 (cambridge: association for jewish studies, 1989. gthe secret of the garment in nahmanides h

philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed 20081 8 knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. idel, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbalists of gerona in approximately 1260. h indeed, it is g

ted by j. l. blau (new york, columbia university press, 1959; 2. essential papers on messianic movements and personalities in jewish history, edited by marc saperstein (new york: new york university press, 1992. bokser, ben zion. the jewish mystical tradition (1981, 9: gabraham abulafia. h. hames, harvey j. like angels on jacob fs ladder: abraham abulafia, the franciscans, and joachimism. albany: state university of new york press, 2007. idel, moshe. ga unique manuscript of an untitled treatise of abraham abulafia in biblioteca laurentiana medicea, h in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. gabraham abulafia and menahem ben benjamin in rome: the beginnings of kabbalah in italy, h in

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

main god enlil, whose son, god of war ninurta was identified with marduk fs son, multifunctional nabu. the rise of the assyrian empire put the city god assur on the throne of the main god, but in the late babylonian 13 period marduk rised again. in local tradition, of course, both had the power all the time, but while marduk has been mentioned also in more distant regions, assur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi. things are no clearer with the functions and identities of other gods. maybe the best way to bring some order into this mayhem is that of the finnish assyriologist simo parpola, who has reconstructed the assyrian tree of life: in ever

e division of zodiac into subzodiacs on this tablet, while these subzodiacs are connected to different towns, plants, trees and stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to mercury. at first sight, the composition of suc

ustice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him, from cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hymns have a poetic structure imitating the movement of the planet (leick 148 .ama. started to lose his positions with the rise of state gods like marduk and assur. like the moon, the sun was often marked as d20, sometimes also without a determinative (neugebauer 1955. quite widespread is the form dutu, less often the syllabic variant d.a-ma. was used. in horoscopes, the sun is usually either 20 or dutu. here we have to bear in mind that utu is the same sign as ud, which denotes ebright f, eshining f, ewhite f, and, of course

and is not connected with utu/.ama. the version gi.-nu is probably just phonetic, as nu11 means efire f while nu is eimage f. figure 7. common ways to write esun f in cuneiform: d20, dutu, d.a-ma. and dgi..nu. all these are still usually read .ama. 20 jupiter the name mul d marduk (g260. star of god marduk. confirms that jupiter was the star of marduk, who was, first of all, a god caring for the state and royalty, thus making jupiter the star connected to the king. though jupiter fs name mul damar.utu shows it as the star of the babylonian main god, it is clear that this relation appeared only after marduk fs theological rise during the rise of the babylonian state with the more this same name was used also for mercury (brown 2000: 57. it can be supposed that mullugal eking f also develop

ictions (hunger 1992:350. things become even more confused if we take into account that venus, too, could be named differently in different months, e.g. mulsag, akkadian kakkabu re.tu ehead/main star f. venus in the simanu month. mercury mercury is primarily the star of the god nabu. mulna-bu-u2 (g290, who was identified with sumerian ninurta. in later period, nabu was considered to be son of the state god marduk or assur (in babylonia and new assyria, accordingly; therefore he came to be protector of the crown prince. hence a name of mercury dumu.lugal= m r .arri ecrown prince f. e.g. esarhaddon fs enthronement was to have been predicted by a meeting of jupiter and mercury (reiner 1995: 74.75. in spring mercury could also be star of marduk (gossmann 1950: 99. analogically to venus, since

KETAB E SIYAH

es to the king. tributes though he called them though they were extorted at the spear's point and not all the shedim were satisfied at his deeds but he was not as his father had been and some lesser evils must be borne if the greater wrongs must be cast aside. thus did the kingdom of lamech become great. in this time utanapishtim ruled in bright shurupuk and lamech heard of the fame of that great state and, as had princes before him, became jealous of that city. proud lamech resolved in his heart that by his hand would the shining walls of shurupuk be cast down and by his torch would her towers burn. thus arrayed in the hides of lion and battle-dress, ash-shafted spear in his hand and shield upon his arm, painted bright with the ensign of his line, the six-pointed star, azure upon argent

e shall live longer in this world than the time set by me and if i so desire, i send a person a second or third time is this world or into some other by the transfer of will. i lead to the straight path without a revealed book; i direct aright my beloved and my chosen ones by unseen means. all my teachings are easily applicable to all times and all conditions. now the sons of adam do not know the state of things that is to come. for this reason they fall into many errors. the beasts of the earth, the birds of the heaven, and the fish of the sea are all under the control of my hands. 409 all treasure and hidden things are known to me, and as i desire, i take them from one and bestow them on another. i reveal my wonders to those who seek them, and in due time my miracles to those who receive

at my will. and i am he before whose awful majesty the wild beasts cried; they turned to me worshipping, and kissed my feet. and i am adi es-shami, the son of moosafir. verily the all-merciful has assigned unto me names, 412 the heavenly throne, and the seat, and the seven and the earth. in the secret of my knowledge there is no god but me. these things are subservient to my power. and for which state do you deny my guidance. oh men! deny me not, but submit; in the day of judgement you will be happy in meeting me. who dies in my love i will cast him in the midst of paradise by my will and pleasure; but he who dies unmindful of me, will be thrown into torture in misery and affliction. i say that i am the only one and the exalted; i create and make rich those whom i will. praise be to mysel

ose into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. 41. the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. 42. let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. 43. do that, and no other shall say nay. 417 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 45. the perfect and the perfect are one perfect and not two; nay, are none! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight

LAITMAN M BASIC CONCEPTS IN KABBALAH

ndependent and voluntary realization of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of excitement, joy, taste for living, and pleasure disappears from that person s everyday life. this is the state of our generation, where material abundance gives rise to a sensation of spiritual hunger. we start searching for other sources of fulfillment, often choosing a long and prickly path. freedom of will exists between the paths of spiritual ascent and the path of suffering. one can only wish that people will choose life instead of embarking on the path of suffering, the same path upon which we

the creator. but why do we feel embarrassed and ashamed when receiving something from another? scientists know the law of cause and effect. it states that every consequence is close in character to its cause, or source, and all the laws effective in the source are passed on to its consequence. the effect of this law manifests at all levels of nature: inanimate, vegetative, animate, and human. the state of any mineral is b a s i c c o n c e p t s i n k a b b a l a h 28 determined by the laws that control it. we are accustomed to, and prefer, what we experience while growing up. similarly, every particle that constitutes the consequence of a whole is drawn to its origin, and everything that is absent in the root is disliked and negated by its consequence. accordingly, since the creator of na

ds the boundaries of our personal interest remains completely imperceptible. every movement that we make for the sake of another is in the end for self-benefit. it is absolutely impossible to make any physical or mental movement without a prior intention to derive at least some profit from it. this law of nature is known as absolute egoism. only by observing the spiritual laws can one achieve the state of selfless t h e g i v i n g o f k a b b a l a h 29 love for others. those who do not follow the rules of kabbalah have no way of transcending the boundaries of absolute egoism. according to kabbalah, the laws regulating social relationships are more important than the laws regulating the relationship with the creator. this is so because when we follow these laws under changing social circu

because they expect reward or punishment for their actions, they think that they have freedom of choice. the root of this phenomenon lies in the law of cause and effect that influences nature as a whole and every individual in particular. in other words, all four kinds of creation inanimate, vegetative, animate, and human are continually influenced by the law of causality and purpose. their every state is determined by the influence of external causes with regard to the predetermined goal chosen by them, which is the future state. every object in the world is constantly developing. this implies that every object constantly abandons previous forms and acquires new ones under the influence of four factors: 1. origin 2. evolution that stems from its own nature and is therefore invariable 3. e

reator. yet, what does the word adhesion mean? indeed, because of the limits of time, a three-dimensional space, and bodily desires, our thoughts cannot grasp the creator. therefore, as long our thoughts are bound by these limits, we cannot be objective. as we transcend our egos, the will to receive and the definitions of time, space, and motion change. they acquire a spiritual dimension. in that state, we control our will to receive and are not governed by it. therefore, our thoughts do not depend on the will to receive, and hence are objective. as a result, kabbalah offers the attainment of equivalence of properties and actions with the creator as a means of nearing him. it says: merge with his actions; be as kind, caring, and as humble as he. yet, how can one be sure that the creator s

LAITMAN M FROM CHAOS TO HARMONY

his book is based on essays and lectures given by rav michael laitman, phd, which were then edited by staff members of the ashlag research institute (ari. the first part, from chaos to harmony, focuses on the personal level. it explains the root of every crisis and predicament we experience in life, and depicts how we can resolve them. the second part of the book is dedicated to the future of the state of israel. 17 foreword it is hardly a secret that humanity is in a deep crisis. many of us already feel it. sensations of meaninglessness, frustration, and emptiness engulf our lives. family crises, a troubled educational system, drug abuse, personal insecurities, and fear of nuclear war and ecological threats, all cloud our happiness. it seems we have lost control of our lives and are unabl

tended to teach us how to resolve the crisis, and pave a way to prosperity and success. with it, we will be able to take our first real steps toward realizing nature s law. only then can we feel we are all part of nature s single, comprehensive system, and taste the perfection and harmony within it. 25 part one from chaos to harmony 27 prologue the first part of this book will focus on humanity s state in the 21st century, describing what change is required in our awareness, and why it is needed. but before we do that, let s review some facts about humankind s present state, focusing on the situation in israel. knowing these facts is important to help us understand the proposed solution to our problems. in the last 100 years or so, we have made a giant leap in scientific and technological

it.2 suicide attempts in general, and particularly among children and youth, are on a clear upward curve. the israeli ministry of health declared that in israel, similar to other western developed countries, suicides are the second most common cause of death among children and youth.3 many among those who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a marginal phenomenon to a central issue the world over, and today, every level of society is affected by it. drug abuse among youth is a familiar phenomenon today, and children are introduced to drugs as early in life as elementary school. a 2005 survey conducted by israel prologue 29 anti-drug authority revealed that compared to

se life cycle is dictated by the season in the year. the greatest degree of the will to exist is the human degree. man is the only creature completely dependent upon others, and only man senses the past, present, and future. humans affect the environment, and the environment affects them. consequently, we human beings change ceaselessly, and not only because we are happy or unhappy in our present state, but because of our awareness of others, which makes us want everything others have. moreover, we want to have more than others have, or that others will not have, thus improving our state relative to others, as well as our sensation of self-gratification. this is why, in man, the will to exist is called ego, desire to enjoy, or will to receive delight and pleasure, which kabbalists refer to

h the payments stay with us for years. in these cases, the disappointment from the purchase is not forgotten over time, but rather accumulates. wealth, too, does not bring happiness. new research, headed by prof. daniel kahneman,11 reveals that there is chapter two: the boundaries of joy 43 a huge gap between the ordinary person s assessment of the effect of parameters such as wealth and physical state on one s mood, and their actual impact accord