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ALEISTER CROWLEY MAGICK WITHOUT TEARS

one apprehends that nothing which is the only true and real form of existence (but then it does not exist: in these regions of thought words always become nightmares of selfcontradiction. this is as it should be) in magick, on the contrary, one passes through the veil of the exterior world (which, as in yoga, but in another sense, becomes "unreal" by comparison as one passes beyond) one creates a subtle body (instrument is a better term) called the body of light; this one develops and controls; it gains new powers as one progresses, usually by means of what is called "initiation" finally, one carries on almost one's whole life in this body of light, and achieves in its own way the mastery of the universe. the first step in yoga is "keep still" 48 the first step in magick is "travel beyond

ALEISTER CROWLEY EQUINOX EQ I 4

sists of anthak rana in union with an organ of action of of sense- gnan- and karm- endriyam. 4. pr n m y kos'a. consists of the five airs. here we drop below anthak rana. 5. annam y kos'a. body of nourishment. the faculty which feeds on the five tatwas. besides these there are three bodies or shariras. 1. karana sharira. the causal body, which almost equals the protoplast. 2. sukshma sharira. the subtle body, which consists of the vital airs, etc. 3. sthula shirara. the gross body. the chakkras according to the yoga,79 there are two nerve-currents in 86 the spinal column called respectively pingala and ida, and between these is placed the sushumn, an imaginary tube, at the lower extremity of which is situated the kundalini (potential divine energy. once the kundalini is awakened it forces

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ffect those of analogous vibration. the stages of the building of any of the four forms through which lower man (the quaternary) functions, follow exactly analogous stages to the building of the dense physical body, for instance, of a planet, or of a solar system. this can be traced all the way from the nebulous and chaotic stages through the fiery to the solid, or to the relatively solid where a subtle body is concerned. there is no need for us further to enlarge. h. p. b. has outlined these stages in the secret doctrine,86(252) and they have been dealt with in an earlier part of this treatise. we have dealt at some length already with the work of the transmitting devas upon the three planes in the three worlds, and with that of the devas connected with those relatively permanent focal po

ant, yielding good or bad fruit, to be eaten by him during his subsequent existence (vishnu purana i, xix, 5. this seed is technically called the karana sarira, the causal body (paingala upanishad ii, as it is the cause of man's enjoyment or suffering. this karana sarira is composed of the fifth kosa (anandamaya) of man and adheres to the soul so long as the soul remains enveloped in the gross or subtle body (sthula or sukshma sarira; and vanishes entirely when the soul extricates itself from the trammels of the- 791- a treatise on cosmic fire copyright 1998 lucis trust said two bodies; for then, the soul attains its primeval purity, and burns up as it were every trace of its combination with the body, including this causal body (karana sarira. this happens when the soul is prepared for fi

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

souls are incorporated accounts for their various degrees of obscuration..the ego is the psychological unity of that stream of conscious experiencing which constitutes what we know as the inner life of an empirical self "the empirical self is the mixture of free spirit and mechanism, of purusa and prakriti..every ego possesses within the gross material body, which suffers dissolution at death, a subtle body, formed of the psychical apparatus, including the senses."6(31) this soul, we are told, is a fragment of the oversoul, a spark of the one flame, imprisoned in the body. it is that life aspect which gives to man as to all forms in manifestation life, or being and consciousness. it is the vital factor, that integrating coherent something which makes the human being (composite, yet unifie

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

ases are there dealt with, but such situations as arise out of an automobile or railroad accident, for instance, are not to be considered as coming under the heading of causes producing disease. that the work of the healer may be involved in these cases is quite true, but the work to be done is somewhat different to that accomplished when dealing with those diseases which have their roots in some subtle body or other, or in the results of group disease, etc. the ills growing out of malnutrition and the wrong feeding of our modern life and civilisation will not here be considered. for these no child is individually responsible. i am concerned with the diseases arising in wrong internal conditions. the responsibility of a child for his living conditions is practically nil, unless you admit k

pyright 1998 lucis trust kingdom of souls, and a high initiate in his own right. 3. two questions of importance. i have sought, in the preceding pages, to give an insight into the true nature of that which we call death. death is the withdrawal, consciously or unconsciously, of the inner living entity from its outer shell, its inner vital correspondence, and finally it is the relinquishing of the subtle body or bodies, according to the point in evolution of the person. i have also sought to show the normality of this familiar process. the horror which attends death upon the battlefield or by accident consists in the shock which it precipitates within the area of the etheric body, necessitating a rapid rearrangement of its constituent forces and a sudden and unexpected reintegration of its

hours; where no reason for delay exists, cremation can be rightly permitted in twelve hours. it is wise, however, to wait twelve hours in order to ensure true death. chapter vi- the art of elimination to take up again the thread of our instruction, we will now consider the activity of the inner spiritual man who has discarded his physical and etheric bodies and now stands within the shell of the subtle body a body composed of astral or sentient substance and of mental substance. owing to the strongly emotional and sentient polarisation of the average man, the idea has taken- 286- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust hold that man withdraws, after true death, first of all into his astral body, and then, later, into his mental vehicle. but thi

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

ikewise are an admixture of indigenous and buddhist beliefs that complement and, at times, contradict each other. tibetans hold a belief in multiple bodies and souls, a tradition that is apparently pre-buddhist. there are two major bodies within the tibetan system: the coarse and subtle bodies. the coarse body is simply the physical body, through which we encounter the world on a daily basis. the subtle body, as its name implies, is hidden metaphysically beneath the gross physical shell. as a buddhist concept, the subtle body is tantric and yogic in origin and is a structure of 21 see bhattacharyya 2000 and decaroli 2004. 15 intersecting channels (tib. rtsa; skt. n..i) that fill the coarse body. there are six knots (tib. khor lo drug; skt. cakra.a) at the major intersections of these chann

ntral axis of the body. an individual s mental constituencies (sems, their life-breath (dbugs, and various impurities travel along these channels propelled by subtle winds (tib. rlung; skt. pr..a. in yogic and tantric practices, the control and purification of these various elements and the unwinding of the knots aids the process of liberation. to illustrate this metaphorically, samuel likens the subtle body to a mental model of the nervous system.22 to accompany the body, the various souls are the la (bla "life-force" sok (srog "life-energy" and wuk (dbugs "life-breath" as with the demon taxonomy, different terms for "soul" are not available in english to express the nuanced differences of these tibetan terms; therefore, compound phrases must be concocted that aim to convey these distinct

orce, but it can be stolen by demonic forces, resulting in severe illness and death. the life-breath (dbugs) consists of vital air that travels through the subtle channels, as described above; it can also be stolen, resulting in the death of an individual. tucci conflates these latter forces to a 22 see samuel 1993, p. 237. see tucci 1988, p. 262 n.16; and samuel 1993, pp. 236-242 for more on the subtle body. 23 see samuel 1993, pp. 186-191. see tucci 1988, pp. 190-193; de nebesky-wojkowitz 1998, pp. 481-483; and karmay 1998a for more on the life-force. 16 degree, ascribing to them both the respiratory nature of traveling through the channels.24 i will add one other word to this classification, that of the mind (sems, as it is understood in wholly buddhist terms.25 this mind consists of th

lusory forces. these forces then can be understood for what they really are and thus mastered for the purposes of liberation. it is for this final purpose that the multiple bodies and souls continue to exist in tibetan religious practice. the karmic constituencies of which an individual consists must be comprehended and extinguished. the process by which this is done involves a control over one s subtle body during ritual exercises, and directing that control and awareness toward liberative ends. this 24 see tucci 1988, pp. 190-193; and stein 1972, pp. 223-229 for more on this and the various souls. 25 see tucci 1988, pp. 63-67. 26 see tucci 1988, p. 192; and samuel 1993, p. 595 n.12. 27 this is also an expansion of the buddhist theory of causation (skt. prat.tyasamutp.da. 17 plurality of

DION FORTUNE MYSTICAL QABALA

the fifth element, kether, and malkuth the four elenients which are the subtle aspect of matter. all that the average human intellect can realise is the nature of dense niatter, malkuth, and of the intellect, hod, both concrete aspects of existence. it has no appreciation of the forces which build the forms, as represented by netzach, the sphere of the instincts, and yesod, the etheric double or subtle body. consequently we must make a careful study of netzach because its nature and importance are so little understood. 17. we shall comprehend the nature of netzach in the microcosm best if we remember that it is the sphere of venus, with all that that implies. translated from the symbolic language of the qabalah into plain english, it means that we are concerned here with the function of p

DION FORTUNE PSYCHIC SELF DEFENSE

ctim. there are, however, records of cases where the victim has died of pure fright. kipling's terrible story, the end of the passage, gives an account of such an occurrence. but in addition to the purely subjective phenomena, there will also be objective ones if the attack has any degree of concentration. the phenomenon of repercussion is well known, the phenomenon wherein that which befalls the subtle body is reflected in the dense body, so that after an astral skirmish during sleep, bruises are found on the physical body, sometimes bruises of a definite pattern. i have seen the print of a goat's hoof and the ace of clubs marked upon the skin as well-defined bruises, passing from blue to yellow and dying away in the course of a few days, as bruises will. evil odours are another manifesta

an one case wherein bruises resembling finger-marks were found on the throats of people who had been victims of an astral attack. i have never actually seen such bruises myself, but i have been told of them by people who have either had them themselves, or seen them. it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, the physical body will show the marks. i myself have many times found curiously patterned bruises on my body after an astral skirmish. the mechanism of the production of such marks must, i think, be of the same nature as that which produces the stigmata of saints and the curious physical marks and swellings sometimes seen in hysterics- the mind, powerful

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t was brought them. they believed also, that the demons were fond of the smoke of sacrifices, of music, of the blood of victims, and the commerce of women; and that they were confined for a determinate time to certain houses or other places, which they haunted, and in which they appeared. they held that souls, when separated from their gross and terrestrial bodies, still retained a finer and more subtle body, of the same form with that which they had quitted; that these bodies were luminous like the stars; and they retained an inclination for the things which they had loved in their life time, and frequently appeared about their graves. when the soul of patroclus appeared to achilles, it had his voice, his shape, his eyes, and his dress, but not the same tangible body. calmet added of the

rld and passes into the mental. however, this rearrangement of the astral body is not inevitable, and those who have learned and know are able at physical death to prevent it. in such cases the change appears a very small one, and the socalled dead continue to live their lives and do their work much as they did in the physical body (see also avichi) sources: mead, george r. s. the doctrine of the subtle body in western tradition. london: john m. watkins, 1919. reprint, wheaton, ill: theosophical publishing house, 1967. powell, arthur e. the astral body and other astral phenomena. london: theosophical publishing house, 1927. astral projection popular term for the ability to travel outside the physical body during sleep or trance, also known as etheric projection or out-of-the-body traveling

stral world, laboring always in their various lines of action to assist the great evolutionary scheme. many such theosophical teachings derive from traditional hindu mysticism. sources: besant annie. the ancient wisdom. 1897. reprint, wheaton, ill: theosophical press, 1928. leadbeater, charles w. the astral plane. london: theosophical publishing house, 1915. mead, george r. s. the doctrine of the subtle body in western tradition. london: john m. watkins, 1919. reprint, wheaton, ill: theosophical publishing house, 1967. nizida. the astral light. london: theosophical publishing house, 1889. reprint, talent, ore: eastern school press, 1983. astro communications services astro communications services, the original company that attempted to computerize astrology, was founded as astro computing

on of each religion to its source, and the principles of love and justice. it is the assertion of cai dao, that any believer following the esoteric practice of their present religion will lead them to the same ultimate goal. the cao dai also teach a set of esoteric practices that attempt to transform matter into vital energy and then into spiritual energy. a basic meditation exercise utilizes the subtle body anatomy derived from tantra, including activation of the energy centers known as chakras and the raising of kundalini energy. the cao dai grew across vietnam, but was profoundly effected by the vietnamese war and the suppression of religion under the post-war government. during this time it spread quietly within the vietnamese expatriate communities around the world. in the 1990s it ha

he trained occultist can become acquainted with the astral world. the theosophical concept of chakras was adapted from the ancient hindu understanding of kundalini, a cosmic energy believed to be latent in the human organism responsible for sexual activity and also conditions of higher consciousness. the hindu mystics pictured kundalini as a coiled serpent situated at the base of the spine in the subtle body. when aroused by spiritual disciplines, which included breath control and meditation, the energy darted up the spine in any of three subtle channels, illuminating the seven major centers or chakras in the body. these centers have been tentatively identified with the major nervous plexi. the seventh chakra, known as the sahasrara or thousand petalled lotus, is located in the area of the

death& dying. new york: macmillan, 1970. questions& answers on death& dying. new york: macmillan, 1974. kutscher, m. l, et al, eds. a comprehensive bibliography of the thanatology literature. new york: irvington publications, 1975. lodge, sir oliver. raymond, or life and death. london, 1917. lombroso, cesare. after death.what? cambridge, ma: small maynard, 1909. mead, g. r. s. the doctrine of the subtle body in western tradition. london, 1919. miller, albert j, and m. j. acri. death: a bibliographical guide. metuchen, nj: scarecrow press, 1977. moody, raymond a, jr. life after life. covington, ga: mockingbird books, 1975. reprint, new york: bantam books, 1976. reflections on life after life. new york: bantam books, 1977. muldoon, sylvan, and hereward carrington. the phenomena of astral pro

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he death of his wife, mead became actively interested in psychic science and sat with several mediums. he died september 28, 1933, and is remembered for the many books he wrote and edited. sources: mead, george r. s. apollonius of tyana. 1901. reprint, new hyde park, n.y: university books, 1966. did jesus live 100 b.c? 1903. reprint, new hyde park, n.y: university books, 1968. the doctrine of the subtle body. 1919. reprint, london: stuart& watkins, 1967. echoes from the gnosis. 1907. reprint, hastings, e. sussex, england: chthonius books, 1987. mcmoneagle, joseph encyclopedia of occultism& parapsychology. 5th ed. 1006. fragments of a faith forgotten. 1900. reprint, new hyde park, n.y: university books, 1960. pistis sophia. london: theosophical publishing society, 1921. simon magus. london:

magician, having discovered his/her true will is bound to identify with and follow it. members enter the order as a neophyte. work is then pursued in seven successive grades beginning with zelator. these grades or levels closely resemble the grades of the ordo templi orientis, the order that crowley headed during his lifetime. the seven grades are seen as corresponding to the seven chakras of the subtle body in the indian tantric system, the seven planets found in traditional astrology, and the seven metals included in alchemy. members consider themselves a body of free warriors whose task is to extend the law of thelema as contained in the book of the law, the text of which crowley claimed to have received from a preternatural entity named aiwass in 1904. to this end members engage in occ

th and survived in an afterlife or a new incarnation. the ancient hindus believed in the phenomenon of out-ofthe- body travel, featured in such scriptures as the yoga vashishta- maharamayana of valmiki. hindu teachings recognize three bodies.physical, subtle, and causal. the causal body builds up the characteristics of one s next reincarnation by the desires and fears in its present life, but the subtle body may sometimes leave the physical body during its lifetime and reenter it after traveling in the physical world. ancient egyptian teachings also represented the soul as having the ability to hover outside the physical body in the ka, or subtle body. in the twentieth century, psychical researchers began to study and conduct experiments on the possibility of out-of-thebody travel. their i

3. green, celia e. out-of-the-body experiences. oxford, england, 1968. greenhouse, herbert b. astral journey: evidence for out-ofthe- body experiences from socrates to the esp laboratory. garden city, n.y: doubleday, 1975. king, francis. astral projection, ritual magic, and alchemy: being hitherto unpublished golden dawn material. london: neville spearman, 1971. mead, g. r. s. the doctrine of the subtle body in western tradition. london, 1919. monroe, robert a. journeys out of the body. garden city, n.y: doubleday, 1971. muldoon, sylvan j, and hereward carrington. the phenomena of astral projection. london, 1951. the projection of the astral body. london, 1929. shirley, ralph. the mystery of the human double. london, 1938. reprint, new hyde park, n.y: university books, 1965. smith, susy. t

divination by lots, in vogue in italy in early times. the letters of the alphabet were placed in an urn, shaken, and dropped on the floor; the words thus formed were received as omens. in the east, a similar method of divination was also common. presentiment personal premonition of vague events in the future. preta hindu term for the soul of a departed. after death the soul was said to inhabit a subtle body the size of a man s thumb and remain in the keeping of yama, judge of the dead. punishment or reward arises for the preta depending upon the actions of the individual s life and may involve many rebirths. eventually through faith and enlightenment, the soul is translated to the heaven of the pitris (the manes or progenitors of the human race. prevision foreknowledge of the future acqui

t leucotomy in which his third eye, in the center of his forehead, was opened surgically, resulting in his psychic powers. it was soon followed by a sequel, doctor from lhasa (1959. the books were well-written, but people knowledgeable of tibet soon began to find numerous errors and inconsistencies. there is no tradition of surgical opening of the third eye, which is considered a structure in the subtle body, a concept underlying the practice of meditation techniques in various yoga systems. an initial perceptive review appeared in the journal tomorrow in 1958, in which the tibetan scholar chen chi chang declared the book literary entertainment, stating: we have here a work of interesting and highly imaginative fiction.but certainly not. a source of authentic information on buddhist teachi

GOLDEN DAWN RITUALS U1

pave the way for disease and death. for this will be the withdrawing of the vital forces of the name, which are in the citadel of trapt, to locate them in dwsy, which is a more easily attacked position. for the automatic consciousness is the translator of the ruach unto the nephesch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere o

GOLDEN DAWN RITUALS ZAM11

step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east, facing west. walk to the west "whoever thou art, whatsoever is thy will, thou art of the rosea rubea et aurea crucis, a brethren and loyal member of the body of christ. thou art glorifed and the hope of the world to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy go

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ng or evoking enochian forces, intel l igent or otherwise. this involves those t radi t ional magical operations wherein deities or demons are brought into material izat ion or physical embodiment under your conscious control. 2. out of body traveling. the second operation consists of leaving the physi cal cosmic plane and traveling through the subtle cosmic planes that surround the earth in your subtle body. this is sometimes called traveling in the astral body, or astral traveling. however, the enochian system views the astral as only one of several cosmic planes and therefore prefers to cali the process traveling in the spirit vision. the terco spirit vision implies maintaining a consciousness which is higher than the normal brain consciousness. traveling in the spirit vision differs fr

ele. let it gradually forro a protective spherical shell or wall around you ata distance equal to the circumference of the circle. this mental projection should accompany.your tracing of pentagrams and/or hexagrams to banish all foreign elements and influences from your cirde. a method used in tibetan yoga, which is quite effective, is to imagine millions of tiny rays of light emanating from your subtle body outward in all directions. the length of each ray is equal to the radius of your circle. at the end of each ray you must imagine the head of a fierce demon (a 'wrathful' deity) facing outward and snarling with protective power. let these demon heads form a strong protective shell around you. onl y when you can" fee l" thi s prot e ct i ve wal l surrounding you will your circle truly be

floppy disk using a honre computer. data base programs allow storage and retrieval of magical reflections, and printouts will provide hard copies when needed. whether you use a honre computer or a pen and 77 paper, up-to-date records are asure way for you to progress in a sane and intelligent fashion. update your diary as often as you can, and you will find yourself growing. 78 development of the subtle body within the human body is another body of approxirnately the lame size and shape; but mude of subtler and less illusory material. this body, which is called by various authors the astraldouble, body of light, body of fire, bodyy of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular,the phantoms of the astral p

own class. in particular,the phantoms of the astral plane. aleister crowley, magick in theory and practice may the ba (soul) see its khat (physical body. may it rest in its sahu (spirit body. may it not lose consciousness. may it not lose control over the body, ever. chapter lxxx x, thebook of the dead in order to investigate the watchtowers and aethyrs it is essential to be able to travel in the subtle body, known as the body of light. there are many good books available on this subject (crowley's liber o is an excellent exampie) that can provide useful details. the following is a summary of the most important steps in the development of your subtle body: stage 1. consecrate a circle and work within it. forget deities, watchtowers and aethyrs for awhile and concentrate only on mentally le

nto the surrounding environment of the astral plane. stage 4. practice "rising on the planes" going higher and higher each time. try to reach the spiritual planes beyond the mental. note: the development of the body of light is an ongoing process. the key to success is practice. the fruit of your efforts are the experiences and lessons that you will surely encounter as you advance. remember, your subtle body already exists; you are simply becoming conscious of it. warning: do not confuse the planes. always keep your subtle body on the subtle planes and your physical body on the physical plane. mental imbalance can result from confusing the planes in your mirad. this is probably the chief error made by the novice magician. work sheet: use the following sample work sheet to keep an on-going

x of the operation, you will actually see and/or hear the deity or demon invoked. if a demon strikes you, you will suffer the pain accordingly. however, no one elle around you will probably be able to see or hear the deity except yourself. this in no way lessens the reality of the demon or deity. if a scribe is at hand, you will want to speak aloud what you see and hear. if you can formulate your subtle body and rise on the planes, then you can go to the deity rather than have it come to you. the results will be the same except that f ull remembrance of astral traveling experiences is difficult. after every successful invocador or evocation always banish the deity back to his natural residence. every invocation or evocation establishes a psycho-magnetic link between you and that deity. thi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

be your personal synthesis of the order symbolism as it applies to the tree of life. colours may be used. 4. control of the aura. if you are not already familiar with the parts of your own body such as nervous system, respiratory system, digestive system, get some simple text-book such as is used in ambulance work, or attend a course of first-aid lectures so that, before starting to work on your subtle body, you may know something about your physical body. your physical body is interpenetrated by a subtle body or aura which also surrounds the physical body like an egg of light. you should now begin to practise controlling this aura or sphere of sensation. this means that you must first try to get our emotional reactions under conscious control. instead of automaticall y' l iking this, dis

the way for disease and death. for this will be a withdrawing of the vital forces of the name, which are in the citadel of tiphareth, to locate them in yesod, which is a more easily attacked position. for the automatic consciousness is the translator of the ruach unto the nephesch. from malkuth is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body of refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which it is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of

not. the mystic circurnambulation is called symbolic of the rise of light and enterer of the threshold 347 from it is drawn another formula for the circulation of the breath. it is the formula of the four revolutions of the breath (not, of course, of the actual air inspired, but of the subtle aethers which may be drawn thence and of which it is the vehicle- the aethers which awaken centres in the subtle body through the formula. this formula should be preceded by that of the middle pillar, described previously. by this method, having invoked the power you wish to awaken in yourself, and contemplated it, begin its circumambulation thus: fill the lungs and imagine the name vibrating in the contained air. imagine this vibration going down the left leg to the sole of the left foot- thence pass

THE MIDDLE PILLAR

age, and which can easily be learned without the benefit of a teacher. here we will briefly describe the basics of yoga so that the reader will have a better understanding of the differences and the sirnilarities between the two systems. both methods provide valid psychological and spiritual tools for the balance, healing, and integration of the human psyche. they relate to different parts of the subtle body, and thus each system requires a different method of working. yoga it is presumed that yoga was developed in india by the inhabitants of the indus river valley. the exact methods and philosophy of the practice were gathered into a coherent system by patanjali, a philosopher of the second century b.c.e. the various disciplines of yoga are not restricted to hindus, however, for people of

eath way" includes numerous techmques for breath control and vital energy manipulation. the discipline of concentration on a symbol or object is known as dharana "holding" this is the ability to hold one image in the mind to the exclusion of all outside distractions. closely affiliated with hatha yoga and sometimes considered a part of it is laya yoga, which is dedicated to the development of the subtle body, including the chakras and that mysterious force known as prana. 162 theb alanceb etweenm inda nd magic prana according to the system of yoga, vital life force called prana courses through the human body by means of a network of minute conduits or canals known as nadis. this psycho-physical circuitry is often called the "subtle body."3 in yoga the physical body is refined not simply fo

ous force known as prana. 162 theb alanceb etweenm inda nd magic prana according to the system of yoga, vital life force called prana courses through the human body by means of a network of minute conduits or canals known as nadis. this psycho-physical circuitry is often called the "subtle body."3 in yoga the physical body is refined not simply for its own sake, but in order that it may serve the subtle body. the main nadi or conduit is called the sushumna, which runs from the bottom of the spine to the top of the cranium. along its length the sushumna connects the seven chakras or main energy centers. many more chakras are said to exist within the body, but all are governed by the primary seven. the two other important nadis are known as the ida and the pingala. they start at the base of

to think of them in this way is to fall into the trap of western rationalization. anyone who believes that the chakra system is a network of purely physical organs and responses will never be able to experience the "raising of the kundalini" since they are partially corporeal and partially incorporeal, the chakras can influence and be influenced by both the material and the spiritual worlds. the subtle body of the individual is affected by h s or her physical habits (diet, posture, physical tension, etc) as well as mental and psychological habits (thought processes, emotions, imagination, aptitude, etc. 2. svadisthana 1. muladhara navel root apas prithivi figure 9: the chakras. yoga, chakras, and the wisdom of the east 169 kundalini the vital energy that is used to activate the chakras is

a shock to the nervous system which arouses the pineal gland out of its dormancy to provide the practitioner with various siddhis or psy&c/ sensory powers that have been lost through neglect. many yogis15 warn against practicing kundalini yoga without a teacher and without extensive practice in hatha yoga. this is because the kundalini energy may encounter impurities and psychic blockages in the subtle body as it flows upward. the fiery energy of the kundalini tries to burn its way through such obstacles. if too much obstruction is experienced, the "serpent force" may induce extreme physical and mental repercussions as the blocks are removed. a far safer method of working with the chakras is to simply visualize them w i t h the aura and contemplate their various attributes. chakra awarene

ion is experienced, the "serpent force" may induce extreme physical and mental repercussions as the blocks are removed. a far safer method of working with the chakras is to simply visualize them w i t h the aura and contemplate their various attributes. chakra awareness many asana positions and b r e a h g exercises are intended to purlfy and invigorate the chakras, removing any "blocks" from the subtle body. although such blocks usually have a psychological basis, they often result in physical problems, such as digestive disorders. these psychosomatic tensions can be diffused gradually by focusing the 170 the balancbee tweemni nda nd magic mind on the chakras. the way to do this is to concentrate on the various symbols and correspondences that the chakra system provides. these include geo

THE SECRET RITUALS OF THE OTO

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

TYSON DONALD SOUL FLIGHT

ritual does not occur at any other time except during the conduct of the ritual, the response can be isolated and separated from daily life. this is useful in order to generate a response that we would not wish to cause while doing such mundane tasks as driving a car, having dinner with friends, or working at the office. ritual serves the double function of helping to induce the separation of the subtle body at a desired time and place, while preventing the accidental separation from occurring when it is not desired. when a change in the mind-body gestalt is keyed specifically to a certain ritual, that change will not occur in the absence of the ritual trigger. those with an abundance of psychic ability who practice the technique of astral projection at different times, in various places a

ees thousands of spirits all about him. this is not the case, for although there are some, they are not numerous. usually, one never sees a spirit during projection. usually he finds himself alone-a stranger in a strange land, and yet a familiar land.224 muldoon was writing from the spiritualist perspective, and had been taught to expect that astral projection involved actual physical travel by a subtle body across the everyday material landscape. he had also been led to believe that the only spiritual beings he was likely to encounter in the astral world were the spirits of the human dead. since the nature of astral perception is so largely conditioned by expectation, both conscious and unconscious, this is the sort of astral landscape he found himself exploring. only on rare occasions wa

l body, 291, chapter sixteen: astral guides 277 it's like folding space. you are traveling, but you're not moving."225y ou do not actually project yourself to distant places; you access those places in your mind by the process he likened to folding space. one of the reasons descriptions of astral projection differ so radically is that the common concept of projection through space of some sort of subtle body is only a sensory metaphor adopted by the mind for the sake of its reassuring familiarity. travelers are not describing a physical process, but a mental process. the mind contains the physical body, the astral body, and the entire perceived world not only of the present moment, but of all past memories of the individual. it may also be connected with the minds of other human beings, or

eneath their conscious awareness. strong faith can be formed in early childhood and then forgotten later in life, yet still remain in the unconscious. chapter eighteen: astral self-defense 307 dion fortune mentioned repercussion in her 1930 book psychic self-defence "it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, the physical body will show the marks."240 she described the patterned bruising found on her own body after an "astral skirmish" and quite wisely compared the bruises to the stigmata of saints and the swelling or bruising sometimes seen on hysterics. she wrote that "the mind, powerfully stirred, affects the etheric double, and the etheric double acts upo

TYSON DONALD THE MAGICAL WORKBOOK

lowing redness, the color that sunlight makes shining against your closed eyelids. float within this nurturing red world for a minute or so. your mind is completely detached, sufficient unto itself. savor the pleasure of drifting weightless without sensation and without physical limits. hold the awareness of yourself as a separate, bodiless consciousness. gradually become aware that you possess a subtle body, and that the red glow is caused by light shining against the closed eyelids of this imagined astral form. it is like lying on a sunny beach with your eyes closed. open your astral eyes inwardly, without opening your physical eyelids. regard the clear, cloudless blue sky that seems to surround you on all sides. if you see a vision of something else, mentally observe all the details of

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

leases himself in the astral, the internal pressure being so strong that a separation occurs in the astral or emotional body. this body exists within the human body but in a different dimension. it can travel to certain areas and see certain events that exist on our physical, visual level as well. to understand what the astral/emotional body is and what its functions are, one will have to look at subtle body anatomy. the first and main body is the physical body. the second is the etheric body, which resembles a series of road maps; its function is to supply energy to the physical body. this is done through the chakras, the acupuncture meridians, and the nadis, which are finer channels yet again. professor motoyama and kim bong han have published numerous papers on these systems and their f

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

sizes it safely into a powerful force of even balance and polarity. the phrase "sol, osiris, slayen and risen" uttered by the third adept, now equates us with transferring that energy into the dired- sphere of man, guph, the physical body; but with new vitality. sol is the energy of the sun, while osiris is the renewed form of life. the dwb, as it is called down, in fact works through the various subtle body layers and hence a resurgence of vitality is experienced. the energy of the sun, and a resurrected osiris, is considered limitless. what limits there are, are self imposed and have to be peeled away like the layers of an onion. the final saying in fact personalizes the cosmic christ concept down to a level that we can understand and direct, in accordance with order teaching methods. th

0 0

of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them

o thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyte initiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your task is to have a basic understanding of the initiation and the symbology of the temple. the whole purpose of the golden dawn system of magic and the neophyte initiation is to begin the process whereby the candidate can receive exposure to his or her higher self and the knowledge therein. i

0 0 INITIATION CEREMONY

rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed bet

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

not his wife, yet in sn. 220 we do find the simple sif standing for earth. to decide, we ought to have fuller details about sif, and these are wholly wanting in our mythology. nowhere amongst us is the mystic relation of seed-corn to demeter, whose poignant grief for her daughter threatens to bring famme on mankind (hynm to cer. 305 315, nor anything like it, recorded. the gothic language draws a subtle distinction between sunja (veritas) and simjs (defensio, probatio veritatis; in ohg. law, sunna, sunnis means excusatio and impedimentum. the on. law likewise has this si/n gen. synjar, for excusatio, defensio, negatio, impedimentum, but the edda at the same time exhibits a personified si/7i, who was to the heathen a goddess of truth and justice, and protected the accused (sn. 38. to the sa

3 8 INITIATION CEREMONY

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

day energies with the power of solar magick, which tends to be more immediate than lunar. so if you are seeking a new beginning, go for dawn. for full power or realising your potential, carry out your rituals at noon, the height of the sun, and for banishing spells, try sunset. you will know instinctively if it's a solar or lunar issue and whether you need a blast of sun power or clarity, or more subtle moon bindings or unravellings. angelic correspondences you can, if you wish, use angelic rulers instead of planetary ones for the magical hours, or combine the energies of both. in practice, if your magick has a spiritual focus or is concerned with healing or global or ecological matters, angels work better than planets. if you have calculated your daily planetary hours, your angels will co

ABRAMELIN2

f an hundred of abramelin the mage 109 persons who might undertake this operation, there would be only two or three who would actually attain unto it. i have, however, removed most of the difficulties (therefore) be now tranquil, and despise not my counsel. it need not appear strange unto you that this book is not at all like unto so many others which i have, and which are composed in a lofty and subtle style; because i have composed this (work) expressly in order to spare you so much labour, and to enlighten therein the difficulties which you might (otherwise) have encountered in order to comprehend its meaning. and so that it might not be at all necessary for it to pass into other hands (than your own, in making this book i have in no way availed myself of eloquent but peculiar expressio

ABRAMELIN3

lieveth not, suffereth the chastisement of his perfidy both in this world and in the next. i could here say much more relating to our own selves, but as thou wilt have to pass under the influence2 of thy holy guardian angel, thou wilt be sufficiently instructed in his own good time, and by himself, concerning these matters which be both delicate and to be jealously guarded.3 the evil spirit is so subtle, so keen, and so cunning, that that which he cannot obtain at the time of the conjuration, he will seek to have on other occasions in offering thee his services. this is why the very first action to take especially with thy familiar spirits, should be to command them, never to say anything unto thee of themselves, but only to speak when thou shalt interrogate them, unless it were to warn th

elf rich by indirect and unjust ways and means, whence total restitution is afterwards difficult and even impossible, so that he who is in such case findeth himself ever the slave of the spirits. another will be a man of letters; the spirits will inspire him with presumption, and he will then believe himself to be wiser even than the prophets, furthermore they will endeavour to lead him astray in subtle points in matters appertaining unto god, and will make (that man) fall into a thousand errors, the which afterwards when he wisheth to support he will very frequently deny god, and his high mysteries. the causes and matters whereof (the spirits) will make use to cause a man to waver are infinite, especially when the man attempteth to make them submit to his commands, and this is why it is m

gs with intrepidity, and to earnestly desire to obtain from god so great a grace in despite of men and of the demon. also beforehand thou shouldest arrange thine affairs in such wise that they can in no way hinder thee, nor bring thee any disquietude in the period of the six moons, during which time there will occur the greatest possible attempts at assault and damage unto thee which the keen and subtle enemy will bring to bear upon thee. he will cause thee to come in contact with evil books, and wicked persons, who by diabolic methods and tricks will seek to turn thee aside from this enterprise, 14. in spite of what abraham here says, i must reiterate, that the greatest courtesy should always be used towards spirits otherwise the operator will speedily be led into error. the sacred magick

ADDTLS

are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate c

is latter attribution, s.r.m.d. says that the four cardinal signs are called the most fiery because they are most solar in nature. that is, the 19 equinoxes and solstices occur when the a is in these signs. the kerubic or fixed signs are considered watery because they are the most shining and glittering in nature. the remaining four mutable signs are called the most airy because they are the most subtle in nature. while the four elements are the most earthy because their operation is mainly terrestrial. incidentally, instead of the usual bsymbol, the planet l is used in the enochian system, because, to quote s.r.m.d. though one of the seven lords who wander (planets) l is yet here classed with those who abide because he is the heaviest of the seven and thus formeth a link between the wande

ADEPTUS MINOR INITIATION

nts the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so that in the a we find not only that which is subtle and tenuous, but also the qualities of heat, moisture, and dryness, bound together in that all wandering element; and further also that in d, c and b we find the same mixture of nature. therefore, the four elements are bound to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. for

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

the best way you can. 6. we are now in a better position to consider the meaning of niyama, or virtue. to most men the qualities which constitute niyama are not apprehended at all by their self-consciousness. these are positive powers, but they are latent; their development is not merely measurable in terms of quantity and efficiency. as we rise from the coarse to the fine, from the gross to the subtle, we enter a new (and what appears on first sight to be an immeasurable) region. it is quite impossible to explain what i mean by this; if i could, you would know it already. how can one explain to a person who has never skated the nature of the pleasure of executing a difficult figure on the ice? he has in himself the whole apparatus ready for use; but experience, and experience only, can m

ctice, you ought to find that about ten minutes in the posture will rest you as much as a good night's sleep. so much for the obstacle of the body considered as static. let us now turn our attention to the conquest of its dynamics. 22. it is always pleasing to turn to a subject like pranayama. pranayama means control of force. it is a generalised term. in the hindu system there are quite a lot of subtle sub-strata of the various energies of the body which have all got names and properties. i do not propose to deal with the bulk of them. there are only two which have much practical importance in life. one of these is not to be communicated to the public in a rotten country like this; the other is the well-known 'control of breath' this simply means that you get a stop watch, and choose a cy

ctable. it is customary to do it with a dog. you stick him in a bell-jar, pump in oxygen or carbonic acid or something, and the dog goes stiff. you can take him out and wave him around by a leg as if he were frozen. this is not quite the same thing, but near it. 25. men of science are terribly handicapped in every investigation by having been trained to ignore the immeasurable. all phenomena have subtle qualities which are at present insusceptible to any properly scientific methods of investigation. we can imitate the processes of nature in the laboratory, but the imitation is not always exactly identical with the original. for instance, professor j. b. s. haldane attempted some of the experiments suggested in 'the equinox' in this matter of pranayama, and very nearly killed himself in the

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

sat henry clay, who lived and died to give his name to a cigar. outside this house no man remembers much more of him than that; but here, authentic and, as i imagine, indignant, his ghost stalks grimly. here, too are marble basins hollowed--and hallowed--by the drippings of the water which creates by baptism the new spirit of absinthe. i am only sipping the second glass of that "fascinating, but subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old

single dress to which a quaker could object. there is neither the mediocrity nor the immodesty of the new york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her cavalier be doing to keep her waiting? it is a little mystery which i will not solve for the reader; on the contrary- viii. yes, it was my own sweetheart (no! not all the magazines can vulgarize that loveliest of words) w

ALEISTER CROWLEY ACROSS THE GULF

but they wrapped me in soft green silk. so strangely we came to a little house in the desert, and that which befell me there is not given me of the gods at this time to tell; but i will sleep; and in the morning by their favour the memory thereof shall arise in me, even in me across these thousands of years of the whirling of the earth in her course. chapter ii so for many years i grew sleek and subtle in my womans attire. and the old eunuch (who was very wise) instructed me in the art of magic and in the worship of the veiled one, whose priestess was i destined. i remember now many things concerning those strange rituals, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that su

neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was so sleek and subtle, yet my manhood already glowed in such deeds as this- how should i truly become the priestess of the veiled one? therefore they kept me closer and nursed me with luxury and flattery. i had two negro slave-boys that fanned me and that fed me; i had an harp-player from the great city of memphis, that played languorous tunes. but in my mischief i would constantly excite him to thoughts of war

could not serve my turn. at this he begged me to stay as his guest, and to go worship at the temple of isis in this city. i agreed thereto, and the good man gave me new robes and jewels from the treasury of his own temple. there too i rested sweetly on soft cushions fanned by young boys with broad leaves of palm. also he sent me the dancing girl of sleep. it was the art of this girl to weave such subtle movements that the sense, watching her, swooned; and as she swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, wher

t was there knowledge of them which an initiate might gain, though so much more difficult, immeasurably higher and more intimate. my life from this moment became highly concentrated upon itself. i had no time either for ascetic practices or for any pleasures; nor would i take any active part in the service of the temple which, purified and regenerated, had become both subtly perfect and perfectly subtle. it was not all of the people who did at all comprehend the change that had occurred; but the others obeyed and made believe to understand, lest their fellows should despise them. so it happened that the more ignorant and stupid any person was the more he feigned understanding; so that the least devout appeared the most devout- as it is unto this day. but for me all these things were as not

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been f

. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machination

e great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who does not know of thy wisdom? lord nebo, who does not know of thy magick? lord nebo, what spirit, on earth or in heavens, is not conjured by thy mystic writing? lord nebo, what spirit, on earth or in the heavens, is not compelled by the magick of thy spells? nebo kurios! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spir

of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away from the legions of the mighty, and that you will feel the subtle fluids of thy body moving to the breath of tiamat and the blood of kingu who races in your veins. be ever watchful, therefore, not to open this gate, or, if thou must needs, put a time for its closing before the rising of the sun, and seal it at that time; for to leave it open is to be the agent of chaos. know, secondly, that the power of magick is the power of our master enki, lord of the

he seal: the twenty-fourth name is enbilulu this power can seek out water in the midst of a desert or on the tops of mountains. knows the secrets of water, and the running of rivers below the earth. a most useful spirit. his word is mashshanebbu and his seal thus: the twenty-fifth name is epadun this is the lord of all irrigation and can bring water from a far place to your feet. possesses a most subtle geometry of the earth and knowledge of all lands where water might be found in abundance. his word is eyunginakanpa and his seal is this: the twenty-sixth name is enbilulugugal the power that presides over all growth, and all that grows. gives knowledge of cultivation, and can supply a starving city with food for thirteen moons in one moon. a most noble power. his word is aggha and his seal

ALEISTER CROWLEY BOOK OF LIES

herefore its falsifications are relatively true. this book therefore consists of statements as nearly true as is possible to human language. the verse from tennyson is inserted partly because of the pun on the word "break; partly because of the reference to the meaning of this title page, as explained above; partly because it is intensely amusing for crowley to quote tennyson. there is no joke or subtle meaning in the publisher's imprint. book of lies get any book for free on: www.abika.com 4 foreword the book of lies, first published in london in 1913, aleister crowley's little master work, has long been out of print. its re-issue with the author's own commentary gives occasion for a few notes. we have so much material by crowley himself about this book that we can do no better that quote

upon falsehood, whose contradictories are also false, it seems as if that which i uttered not were true. blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! amen. book of lies get any book for free on: www.abika.com 31 [32] commentary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are

, meaning "it pleases. paragraphs 6 and 7 explain this further; it is necessary to separate things, in order that they might rejoice in uniting. see liber legis i, 28-30, which is paraphrased in the penultimate paragraph. in the last paragraph this doctrine is interpreted in common life by a paraphrase of the familiar and beautiful proverb "absence makes the heart grow fonder (ps. i seem to get a subtle after-taste of bitterness (it is to be observed that the philosopher having first committed the syllogistic error quaternis terminorum, in attempting to reduce the terms to three, staggers into non distributia medii. it is possible that considerations with sir wm. hamilton's qualification (or quantification) of the predicate may be taken as intervening, but to do so would render the humour

of bitterness (it is to be observed that the philosopher having first committed the syllogistic error quaternis terminorum, in attempting to reduce the terms to three, staggers into non distributia medii. it is possible that considerations with sir wm. hamilton's qualification (or quantification) of the predicate may be taken as intervening, but to do so would render the humour of the chapter too subtle for the average reader in oshkosh for whom this book is evidently written) book of lies get any book for free on: www.abika.com 121 [125] 58 kappa-epsilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea

e who can see nothing but sorrow and evil in the universe. the buddhist analysis may be true, but not for men of courage. the plea that "love is sorrow, because its ecstasies are only transitory, is contemptible. paragraph 5. coote is a blackmailer exposed by the equinox. the end of the paragraph refers to catullus, his famous epigram about the youth who turned his uncle into harpocrates. it is a subtle way for frater p. to insist upon his virility, since otherwise he could not employ the remedy. the last paragraph is a quotation. in paris, negroes are much sought after by sportive ladies. this is therefore presumably intended to assert that even women may enjoy life sometimes. the word "sadist" is taken from the famous marquis de sade, who gave supreme literary form to the joys of torture

ALEISTER CROWLEY CONCERNING DEATH

such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are become dulled to the mean noises of the earth; the infinite silence of the stars woos thee with subtle musick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dewdrop into the kisses of the sunrise. is not the e

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

with xvi the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them- so far as we know- is there any direct conscious perception of these forces. imperceptible influences are therefore associated with all material phenomena; and there is no reason why we should not work upon matter through those subtle energies as we do through their material bases. in fact, we use magnetic force to move iron, and solar radiation to reproduce images (14) man is capable of being, and using, anything which he perceives, for everything that he perceives is in a certain sense a part of his being. he may thus subjugate the whole universe of which he is conscious to his individual will (illustration: man has us

fant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order of things, and that established order takes steps to put an end to the upstart. we find dionysus confronting the angry king, not with defiance, but with meekness; yet with a subtle confidence, an underlying laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed b

gn signifies both knowledge and generation combined in a single idea, in an absolute form independent of personality. the g is a silent letter, as in our word gnosis; and the sound gn is nasal, suggesting therefore the breath of life as opposed to that of speech. impelled by these considerations, the master therion proposed to replace the m of aum by a compound letter mgn, symbolizing thereby the subtle transformation of the apparent silence and death which terminates the manifested life of vau by a continuous vibration of an impersonal energy of the nature of generation and knowledge, the virgin moon and the serpent furthermore operating to include in the idea a commemoration of the legend so grossly deformed in the hebrew legend of the garden of eden, and its even more malignantly debase

g illusion, yet shewing counterpartal forces operating in darkness, and the winged beetle or midnight sun in his bark travelling through the nadir. its yetziratic attribution is pisces, symbolic of the positive and negative currents of fluidic energy, the male ichthus or "pesce" and the female vesica, seeking respectively the anode and kathode. the number 100 is therefore a synthetic glyph of the subtle energies employed in creating the illusion, or reflection of reality, which we call manifested existence. the above are the principal considerations in the matter of aumgn. they should suffice to illustrate to the student the methods employed in the construction of the hieroglyphics of magick, and to arm him with a mantra of terrific power by virtue whereof he may apprehend the universe, an

om his wife; she lost her beauty and intelligence, and became the prey of an aged and hideous pithecoid. aleister crowley's wife insisted upon doing her own will, as she defined it; this compelled him to stand aside. what happened to mme. constant happened to her, although in a more violent and disastrous form: all these offer surprisingly close parallels. 6. the characters of the two men present subtle identities in many points. both seem to be constantly trying to reconcile insuperable antagonisms. both find it hard to destroy the delusion that men's fixed beliefs and customs may be radically altered by a few friendly explanations. both show a curious fondness for out-theway learning, preferring recondite sources of knowledge they adopt eccentric appearances. both inspire what can only b

suspect the identity, had not troubled (although an extravagant buyer of books) to get this particular work. he found, to his astonishment, that almost everything that he had himself intended to say was there written. the result of this was that he abandoned writing his original work, and instead translated the masterpiece in question. 8. the style of the two men is strikingly similar in numerous subtle and deepseated ways. the general point of view is almost identical. the quality of the irony is the same. both take a perverse pleasure in playing practical jokes on the reader. in one point, above all, the identity is absolute- there is no third name in literature which can be put in the same class. the point is this: in a single sentence is combined sublimity and enthusiasm with sneering

ALEISTER CROWLEY MAGICK WITHOUT TEARS

che with the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them- so far as we know- is there any direct conscious perception of these forces. imperceptible influences are therefore associated with all material phenomena; and there is no reason why we should not work upon matter through those subtle energies as we do through their material bases. in fact, we use magnetic force to move iron, and solar radiation to reproduce images) magic without tears get any book for free on: www.abika.com 43 14. man is capable of being, and using, anything which he perceives; for everything that he perceives is in a certain sense a part of his being. he may thus subjugate the whole universe of which h

ented by an intelligence of the black school, who was aware of his iniquity, and thought to transform it into righteousness by the alchemy of making a boast of it. the intelligent reader will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in other words, this parable is itself an example of an exceedingly subtle black magical operation, and the contemplation of such devices carried far enough beings us to an understanding of the astoundingly ophidian processes of magicians. let not the profane reader dismiss such subtleties from his mind as negligible nonsense. it is cunning of this kind that determines the price of potatoes. the above digression is perhaps not so inexcusable as it may seem on a ma

. who shall help us here? not the sonorous vedas, not the upanishads, not apollonius, plotinus, ruysbroeck, molinos; not any gleaner in the field of priori; no, a mere devotee of natural history and biology: ernst haeckel. enormous, elephantine, his work's bulk is almost incredible; for us his one revolutionary discovery is pertinent to this matter of sammasati and the revelations of one's inmost subtle structure. he discovered, and he demonstrated, that the history of any animal throughout the course of its evolution is repeated in the stages of the individual. to put it crudely, the growth of a child from the fertilized ovum to the adult repeats the adventures of its species. this doctrine is tremendously important, and i feel that i do not know how to emphasize it as it deserves. i want

adicable belief that my reader knows all about the subject better than i do myself, and (at best) may like to hear it tackled from a novel angle (b) i am carried away by the exultant exaltation of my theme: i boil over with rapture- not the crystalclear, the cool solution that i aimed at. on the path of the wise there is probably no danger more deadly, no poison more pernicious, no seduction more subtle than spiritual pride; magic without tears get any book for free on: www.abika.com 223 it strikes, being solar, at the very heart of the aspirant; more, it is an inflation and exacerbation of the ego, so that its victim runs the peril of straying into a black lodge, and finding himself at home there. against this risk we look to our insurance; there are two infallible: common sense and the s

which, he admitted, could not possibly be understood by more than six people, told me that the ingenuity of the structure of the human kidney "almost frightened" him. yet in all nature there is no trace whatever of any purpose such as human mentality can grasp. again, apparent purpose often appears to be baffled. take one example. evolution, working through thousands of years to establish a most subtle scheme of cross-fertilization, found, just as it was perfect, conditions so altered that it was completely useless. the "law of cause and effect" itself took a death-blow when hesinger showed that the old formula "if a then b" was invalid, and must be altered to "if a, then b or c or d or e or" but at least we know enough phenomena to make it certain that will and magic without tears get an

ALEISTER CROWLEY MEDITATION

these oils taken together represent therefore the whole tree of life. the ten sephiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of c

ble that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cross should be of six squares, an unfolded cube, which cube is this same philosophical stone. meditation will reveal many mysteries which are concealed in this symbol. the sword or dagger is attributed to air, all-wandering, all-penetrating, but unstable; not a phenomenon subtle like fire, not a chemical combination like water, but a mixture of gases<air would be too fierce for life; it must be largely diluted with the inert nitrogen. the rational mind supports life, but about seventy-nine per cent. of it not only refuses itself to enter into combination, but prevents the remaining twenty-one per cent. from doing so. enthusiasms are che

ALEISTER CROWLEY SEPHER SEPHIROTH

eam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 capricorn: a kid, young goat ydg nuts zwg) ah. alas! yw) nerve, sinew (gn. 32:25, 32) dyg narrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a han

ALEISTER CROWLEY TAO TEH KING

ithout limit((cf. ain, ain soph, ain soph aur. also see 'book of wisdom or folly) 3. we confront it, and see not its face; 15 we pursue it, and its back is hidden from us. ah! but apply the tao as in old time to the work of the present; know it as it was known in the beginning; follow fervently the thread of the tao. 16 chapter xv the appearance of the true nature. 1. the adepts of past ages were subtle and keen to apprehend this mystery, and their profundity was obscurity unto men. since then they were not known, let me declare their nature. 2. to all seeming, they were fearful as men that cross a torrent in winter flood; they were hesitating like a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready to disappear like ice in

ALEISTER CROWLEY THE LOST CONTINENT

in any one 'house. to them were entrusted the final secrets of atlas, and to them was confided the conduct of the experiments in which every will was bound up* the colour of the atlanteans was very various, though the hair was invariably of a fiery chestnut with bluish reflections. one might see women whiter than aphrodite, others tawny as cleopatra, others yellow as tu-chi, others of a strange, subtle blue like the tattooed faces of chin women, others again red as copper. green was however a prohibited hue for women, and red was not liked in men. violet was rare, but highly prized, and children born of that colour were specially reared by the high priestesses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance c

nd whose duty it was to give the alarm if any noise disturbed atlas. on their report that high priest charged with active governorship would take steps to ascertain and destroy the cause. the 'light-screens' spoken of were a contrivance of laminae of a certain spar such that the light and heat of the sun were completely cut off, not by opacity, but by what we call 'interference. in this way other subtle rays of the sun entered the 'house, these rays being supposed to be necessary to life. these matters were the subjects of the deepest controversy. some held that these rays themselves were injurious and should be excluded. others considered that the light-screens should be put in position during moonlight, instead of being opened at sunset, as was the custom. this, however, was never attemp

r, it founded itself on what it supposed him to have discovered; and this school disputes with the orthodox the credit of the final success. the lesser mysteries of the high house were concerned almost entirely with the creation of life, and the bridging of the gulf between earth and venus. these were connected intimately; the theory was that if atlantean brains could exist in bodies sufficiently subtle to traverse aether, the task was done. some of the experiments were crude enough, and, to our minds, horrible. they attempted to breed a new race by crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such e

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

r. the road of attainment to self-realisation is made open as never before has been done in the history of the planet. al i,5 "help me, o warrior lord of thebes, in my unveiling before the children of men" the old comment 5. nu, to unveil herself, needs a mortal intermediary, in the first instance. it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh

each child that is born and assign it to its proper species. duly labelled and docketed, the child will be given the education suitable to members of its species, and will be set, in adult life, to perform those functions which human being of his variety are capable of performing"'how many species will there be' asked denis"'a great many, no doubt' mr. scogan answered 'the classification will be subtle and elaborate. but is is not in the power of a prophet to go into details, nor is it his business. i will do no more than indicate the three main species into which the subjects of the rational state will be divided. the three main species, will be these: the directing intelligences, the men of faith, and the herd. among the intelligences will be found all those capable of thought, those wh

s it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there art intimate, delicate things, shadows of the leaves of the tree of the soul that dance in the breeze of love, so subtle that neither keats nor heine in words, neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, loving, hath learnt the lesson of how to love "addendum: more generally, any act soever

bsolute individuals, we are liable to submit to law, to feel ourselves the puppets of determinism, and to suffer the agonies of impotence which have afflicted the thinker, from gautama to james thomson. now then "there is great danger in me- we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap.i,v.31. when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures, and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we must

ALEISTER CROWLEY THE QABALAH

t not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law, accept no messenger of god, banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the

ote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need w

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

ALEISTER CROWLEY THE SWORD OF SONG

280 the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales seems no more god, but mere napoleon or possibly the prince of wales: 285 concluding such a half-cured case with the remark where bromide fails! but bromide people did not know those 1900 years ago. i think we may concede to crowley an 290 impartial attitude. and so i scorn the thousand subtle points wherein a man might find a fulcrum (ex utero matris ad sepulcrum, 295* vide infra science and buddhism, and the writings of immanuel kant and his successors. ascension day 13 christian premisses accepted. severe mental strain involved in reading poem. the ascension at last! this is a common feat. pranayama. difference between david douglas [sic] home, sri swami sabapati vamadeva bhas

for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. ascension day 15 my own vague optimism. impossibility of tracing cause back or effect forward to the ultimate. ethics individual. exactly! grown my mental stature, i ponder much: but never yet can i get over or forget that bitter text s accurded nature, the subtle devilish omission,57 380 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell s fevers as fit, as just, for unbelievers these are the things that stick beside 385 and hamper my quite serious wish to harbour kind thoughts of the fish. 58 here goes my arrow to the gold! i ll make no magpies! though i hold your christianity a lie, 390 abortion and iniquity

he very crystals feel! 620 for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man s thought in hell itself, bereft of bliss, were less unmerciful than this! 625 no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, 630 or else, to meet man s subtle foe, god and oh! infamy of terror! be like him like him! and for ever! at least i make not such an error: my soul must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate s grim legions; let me well 640 gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven

mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and co

y should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, 530 the same thing by another name. thus when of late egyptian gods evoked ecstatic periods in verse of mine, you thought i praised or worshipped them i stand amazed. 535 i merely wished to chant in verse some aspects of the universe, summed up these subtle forces finely, and sang of them (i think divinely) in name and form: a fault perhaps 540 reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i find are merely modes of my own mind! 545 the poet needs enthusiasm! vese-making is a sort of spasm, degeneration of the mind, and things of that unpleasant kind. pentecost 39 m

identity of all forms of existence. practical advice. out of a silver tube a dart shooting god s spirt to her heart 61 755 this beats the orthodox dove-suitor! what explanation could be cuter than gabriel with a pea-shooter? in such a conflict i stand neuter. but oh! mistake not gold for pewter! 760 the plain fact is: materialise what spiritual fact you choose, and all such turn to folly lose the subtle splendour, and the wise love and dear bliss of truth. beware 765 lest your lewd laughter set a snare for any! thus and only thus will i admit a difference twixt spirit and the things of sense. what is the quarrel between us? 770 why do our thoughts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay. i ve talked too long: you

ALEISTER CROWLEY EQ I 1

se. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster

tor b. neuburg. 97 at the fork of the roads 99 at the fork of the roads hypatia gay knocked timidly at the door of count swanoff's flat. hers was a curious mission, to serve the envy of the long lank melancholy unwashed poet whom she loved. will bute was not only a poetaster but a dabbler in magic, and black jealousy of a younger man and a far finer poet gnawed at his petty heart. he had gained a subtle hypnotic influence over hypatia, who helped him in his ceremonies, and he had now commissioned her to seek out his rival and pick up some magical link through which he might be destroyed. the door opened, and the girl passed from the cold stone dusk of the stairs to a palace of rose and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the wall

d its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we 129 are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point- but- wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that at the end the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be u

far-off purple of the horizon. call, and they shall answer you; ask, and they shall shower forth on you the hoarded booty of the years, and all the treasure of the ages; so that none shall be in need, and all shall possess all in the longing for all things. come, let us shatter the vault of circumstance and the walls of the dungeon of convention, and back to pan in the tangled brakes, and to the subtle beauty of the sorceress, and to the shepherd-lads- back to the white flocks on the hill-side, back to pan- to pan- to pan! io! to pan. under the mistletoe and the oak there is no snickering of the chapel-pew, no drawing-room grin of lewd desire, no 175 smacking of wanton lips over the warm flesh and the white skin of life; but a great shout of joyous laughter arises, which sways the winds f

g in the poppied fields of yellow corn: yet still as a sun-limbed bacchanal i trampled forth the foaming must from the purple grapes of bacchus, and breathing it into the leaven of life, caused it to ferment, and bubble forth as the wine of iacchus. then with the maiden, who was also myself. i partook of the eucharist of love- the corn and the wine, and became one. then there came unto me a woman subtle and beautiful to behold, whose breasts were as alabaster bowls filled with wine, and the purple hair of whose head was as a dark cloud on a stormy night. dressed in a gauze of scarlet and gold, and jewelled with pearls and emeralds and magic stones, she, like a spider spun in a web of sunbeams and blood, danced before me, casting her jewels to the winds, and naked she sang to me "o lover of

n the end, ever young, ever enticing, and always inscrutable. her back is to the east and her eyes are towards the night, and in her wake lieth the world. wherever she danceth, there man casteth the sweat from his brow and followeth her. kings have fled their thrones for her; priests their temples; warriors their legions; and husbandmen their ploughs. all have sought her; yet ever doth she remain subtle, enticing, virginal. none have known her save those little ones who are born in the cave under the cavern; yet all have felt the power of her sway. crowns have been sacrificed for her; gods have been blasphemed for her; swords have been sheathed for her; and the fields have lain barren for her; verily! the helm of man's thoughts has been cloven in twain by the magic of her voice. for like s

ALEISTER CROWLEY EQ I 5

ing by will every temptation. not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable anguish is forced from thy closed lips, shalt thou proceed. 9. now let a current of light, deep azure flecked with scarlet, pass up and down the spine, striking as it were upon thyself that art coiled at the base as a serpent. let this be exceedingly slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrat

t is with every part of the engine. in every part of the prime mover is that concentrated expansive energy of the steam; but that energy must be applied in each diverse piece of mechanism in exactly the right way, at exactly the right time; otherwise, either the machine will not work at all, or much of the energy of the steam will be wasted in overcoming its own opposing force. so it is with this subtle machinery of the mind- a mechanism infinitely more complex, capable of far more power for good or for evil, than the most marvellous of man's mechanical achievements, than the most powerful engine ever made by human hands. one great engine, at its worst, exploding, may destroy a few hundred lives; at its best may carry a few thousand men, may promote trade, and the comfort of some few hundr

it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "father" and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. 69 some great mystics have laid down the law "accept no messenger of god" banish all, until at last the father himself comes forth. a counsel of perfection. the father does send messengers, as we learn in st mark xii; and if we stone them, we may perhaps in our blindness stone the son hi

spiritual vision, my vision just open like a babe's, my vision untested by comparison and uncriticized by reason? 70 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self- supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth with which it is identical is infinite in its unity. need we

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

nce of my lord, that quiet centre opened unawares and interpenetrated me in every part, through an immeasurable silence fusing its light with my darkness, and drew down the soul- from one leaving there no darkness, but pure many splendours into the one light. at once, automatically, the splendour. as if the soul saw interior trembling began again, and there the one god and itself as the again the subtle brilliance flowed one worshipper. but after a little through me. the consciousness again while the worshipper itself has died and was reborn as the divine, dissolved, and from henceforth and always without shock or stress. for ever it has the consciousness of being entered into the silence, let me god only" abide in silence "john st john" 1909 "o petty purities and pale, these visions i hav

ALEISTER CROWLEY EQ I 5

at glory hath withdrawn itself; and the old king lies prostate, abject. and the virgin that rode upon the bull cometh forth, led by all those angels of the holy sevenfold table, and they are dancing round her with garlands and sheaves of flowers, loose robes and hair dancing in the wind. and she smiles upon me 64 with infinite brilliance, so that the whole aethyr flushes warm, and she says with a subtle sub-meaning, pointing downwards: by this, that. and i took her hand and kissed it, and i say to her: am i not nearly purged of the iniquity of my forefathers? with that she bends down, and kisses me on the mouth, and says "yet a little, and on thy left arm shalt thou carry a man-child, and give him to drink of the milk of thy breasts. but i go dancing" and i wave my hand, and the aethyr is

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ve, and so on? we may admit their unsubstantiality without denying their power; the phantoms of absinthe and love are potent enough to drive a man to death or marriage; while reverie may end in anti- vivisectionism or nut-food-madness. on the whole, i prefer to explain the many terrible catastrophes i have seen caused by magic misunderstood by supposing that in magic one is working with some very subtle and essential function of the brain, whose disease may mean for one man paralysis, for another mania, for a third melancholia, for a fourth death. it is not priori" absurd to suggest that there may be some one particular thought that would cause death. in the man with heart disease, for instance, the thought "i will run quickly upstairs" might cause death quite as directly as "i will shoot

inished: bar frontispiece and colophon, which i can design and execute to-morrow. 3.0. took half an hour off, making a silly sketch of a sunset. will now read through the record, and reflect upon it. 4.15."before i was blind; now i see! yesterday i was right up to the threshold, right enough; but got turned back by the dweller. i did not see the dweller till afterwards (8.53 entry) for he was too subtle. i will look carefully back to try and spot him; for if i "knew his name" i could pass by "i.e. next time i climb up to the threshold of the pylon. i think the entries 1.25 and 3.35 a.m. explain it."hugging myself, as it were. how fatally 92 accurate! i wrote it and never saw the hellish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper ma

to the threshold of the pylon. i think the entries 1.25 and 3.35 a.m. explain it."hugging myself, as it were. how fatally 92 accurate! i wrote it and never saw the hellish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord's coming the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil knight in malory, riding and slaying and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john s

whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani,"i, giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s. this name is a bad one."dweller beside the pylon" is a better term; for he is not in the straight path, which is simple and easy and open. he is never "overcome" to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on the bad wine of sense and thought fumbles thereat. and of course there is a

isen, after doing 20 breath-cycles, reciting internally the ritual, 70 per cent. of which he now knows by heart. 8.35. to the d me a caf -croissant. some proofs to correct during the meal. 10.25. having walked over to the studio reciting the ritual (9.25-9.55 approximately) john st. john got into his pose, and began going for the gloves. the interior trembling began, and the room filled with the subtle light. he was within an ace of concentration; the violet lotus of ajna appeared, flashing like some marvellous comet; the dawn began to break, as he slew with the lightning-flash every thought that arose in him, especially this vision of ajna; but fear dread fear! gripped his heart. annihilation stood before him, annihilation of john st. john that he had 99 so long striven to obtain: yet h

rt, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the interior 133 trembling kindle itself into a kiss and i perceived the true sacraments and i beheld in one moment all the mystic visions in one; and the holy graal appeared unto me, and many other inexpressible things were know of me. also i was given to enjoy the subtle presence of my lord interiorly during the whole of this twelfth day. then i besought the lord that he would take me into his presence eternally even now. but he withdrew himself, for that i must do that which i was sent hither to do; namely, to rule the earth. therefore with sweetness ineffable he parted from me; yet leaving a comfort not to be told, a peace the peace. and the light and th

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nd thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expe

of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lip

ALEISTER CROWLEY EQUINOX EQ I 2

he publishers, 23 paternoster row, e.c; a neophyte of the order will be detailed to meet the inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazi

uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the "goetia" as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a 26 matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings an

conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel about at will, either with or without guidance from such figure or figures. 27 8. let him further employ such special invocations as will cause to appear the particular places he may wish to visit. 9. let him beware of the thousand subtle attacks and deceptions that he will experience, carefully testing the truth of all with whom he speaks. thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay. 10. practice will make the student infinitely wary in these matters. 11. it is usually quite easy to return to the body, but should any difficulty arise, practi

erb dangerous part ii the psychology of hashish by oliver haddo the herb dangerous i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to for

ically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a basis for a higher union. xv "the mind of the father riding on the subtle guiders which glitter with the inflexible tracings of relentless fire "the oracles assert that the types of characters and of other divine visions appear in the ether (or astral light" zoroaster "san n a- chief among the phenomena of san n a, in the case of the beginner trying to concentrate his mind, are those 71 disturbing thoughts which analyse the very process itself. harder to destroy

burnt in the fire of my will? see, by the flashes that crimson and kill i am the master; the magic is still. vi see! how the wrath of my rune that i send her, fire of my fire, is flung flying to end her, wrapping in ruin that scintillant splendour. fire of my fire! how the brilliance darts forth, runs to the uttermost pole of the north, splashing all space with the spume of my wrath! ah! but the subtle, the perilous way; that hath no fire to enkindle the clay. ever to all be the word of me nay! i who am being and knowledge and bliss lack by so much of the utter abyss- bring me, o bring me, o bring me to this! vii nay! it is over; i may not attain. why am i faint but because i am fain? roll me the rapture of amber again! ah! but the poppy's deciduous dream may not avail me to stand to the

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nature, yet formulating kether. the higher self now speaks for postulant, and they are admitted by the aspiration of postulant (serpent) and the divine light descending in answer (flaming sword, as it is written "while he was yet a great way off, his father saw him and ran" he hath returned, showing the value of persistent will. the serpent and flaming sword are wisdom and strength, the slow but subtle movement of the serpent, the rush of the lightning flash, caring naught for obstacles. these conjoint are 32,21 that is, the joining of arikh and zauir anpin in ahihvh (32. and 32= chziz (lightnings) zkh (was pure) and lb (heart; also lb= libramercury_ the equilibration of creation. also, though the force of his obligation is shown as binding_ note well that it is also that force which admi

nd further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand.50 "the claim of the order that the true adepts were in charge of it was definitely disproved "in the order, with two certain exceptions and two 252 doubtful ones, he found no persons with any capacity for initiation of any sort "he thereupon, by his subtle wisdom, destroyed both the order and its chief "being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages" we must now leave the lection, to return to it again six years later, and as briefly as possible run through the chronicles o

s were being held by v.n.r.65 at the bodini re theatre. now that she had turned out to be a fraud it proved that d.d.c.f. was a fraud also.66 this of course is as ridiculous as assertion to make as that made by another member of the order, which was "that if indeed it were the promise of s.v.a.'s money that had satisfied d.d.c.f.'s conscience, then he most certainly must be a fraud" p, in his own subtle way, saw this, arguing that in the case where a great man claims to be a leader amongst men, it is permissible to suppose 60 one or two curious points in her trial are worth recording. laura horos, alias the swami, alias mrs. jackson, alias soror s.v.a, claimed to be princess editha lollito baroness rosenthal, countess of landfeld, daughter of louis i, king of bavaria, and lola montez (for

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a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic, whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts3 are mere nonsense. if the 304 buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inquire: are they meant to be obeyed? or_ and this is my theory_ are they sarcastic and biting criticisms on existence

terror, or glamour. 328 but the images are themselves perfectly clear and precise. in the mistiest of all "les aveugles" one can condense the plot into a single phrase of simplest english. on this clean model, greek in its simplicity, the master has thrown draperies of cleanly woven fabric, delicate and frail as spiders' webs_ and as silvery and strong as they. this is a craftsmanship exquisitely subtle and severe, a style of almost superhuman austerity. in our shadowy choleraic we have the imitation of this, its reflection in a dull and dirty mind. smudge. when ruskin reproached whistler for his ability to distinguish between colours less violent than vermilion and emerald, he was no doubt a philistine. but how much worse is the bohemian who thinks "since i cannot see anything but muddine

he unity thereof. 1. o thou unity of all things: as the water that poureth through the fingers of my hand, so art thou, o god my god. i cannot hold thee, for thou art everywhere; lo! though i plunge into the heart of the ocean, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 2. o thou unity of all things: as the hot fire that flameth is too subtle to be held, so art thou, o god my god. i cannot grasp thee, for thou art everywhere; lo! though i hurl me down the scarlet throat of a volcano, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 3. o thou unity of all things: as the moon that waneth and increaseth in the heavens, so art thou, o god my god. i cannot stay thee; for thou ar

ALEISTER CROWLEY EQUINOX EQ I 3

he memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? marsyas. ingenuous one! the path_ the true path_ scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss

g the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there's a bee for every flower. 43 lie open, a chameleon cup, and let him suck thine honey up! olympas. there is one doubt. when souls attain such an unimagined gain shall not others mark t

u shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle's nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet_ not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one_ loose, jagg d, clad in mist! another_ firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. 51 marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, lov

the sum of his spiritual life; down to the most disgusting sot of the suburbs, who, his head full of flame and of glory, rolls ridiculously in the muck of the roads. among the drugs most efficient in creating what i call the artificial ideal, leaving on one side liquors, which rapidly exite gross frenzy and lay flat all spiritual force, and the perfumes, whose excessive use, while rendering more subtle man's imagination, wear out gradually his physical forces; the two most energetic substances, the most convenient and the most handy, are hashish and opium. the analysis of the mysterious effect and the diseased pleasures which these drugs beget, of the inevitable chastisement which results from their prolonged use, and finally the immorality necessarily employed in this pursuit of a false

of a telescope. i will not tell you that i listened to the actors; you know that that is impossible. from time to time my thoughts snapped up on the wing a fragment of a phrase, and like a clever dancing-girl used it as a spring-board to leap into far-distant reveries. you might suppose that a play heard in this manner would lack logic and coherence. undeceive yourself! i discovered an exceeding subtle sense in 80 the drama created by my distraction. nothing jarred on me, and i resembled a little that poet who, seeing "esther" played for the first time, found it quite natural that haman should make a declaration of love to the queen. it was, as you guess, the moment where he throws himself at the feet of esther to beg pardon of his crime. if all plays were listened to on these lines they

mentality applied to a 101 beloved person who plays, or has played, an important part in the moral life of the reveller. worship, adoration, prayer, dreams of happiness, dart forth and spring up with the ambitious energy and brilliance of a rocket. like the powder and colouring-matter of the firework, they dazzle and vanish in the darkness. there is no sort of sentimental combination to which the subtle love of a hashish-slave may not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a guilty sensuality which hashish will always know how to excuse and to absolve. it goes further still. i suppose that, past errors having left bitter traces in the soul, a husband or a lover will contemplate with sadness in his normal state a past over

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ck from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for the blood of another victim. if she lost, hell yawned before her, the hell that every once beautiful woman who is approaching middle age, sees before her the hell of lost beauty, of decrepitude, of wrinkles and fat. the odour of man seemed to fill her whole subtle form with a feline agility, with a beauty irresistible. one step nearer and then she sprang at frater p. and with an obscene word sought to press her scarlet lips to his. as she did so frater p. caught her and holding her at arm's length smote the sorceress with her own current of evil, just as a would-be murderer is sometimes killed with the very weapon with which he has attacked his victi

band, and secretly slay him as he sleeps in her arms. these are the powers known in the west as the miraculous powers, in the east as siddhis. the mind is now a blank, the senses have been subdued, the subconscious thoughts slain; it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sights at will, subtle tastes and delicious perfumes; and after a time actual forms, living creatures, men and women and elementals. we smite the rock, and the waters flow at our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, whe

ry, but- euphemia. uncle henry was nothing to me. delhomme. in any case, i should not have spoken to you, but my embassy has suddenly called me. i am to go to constantinople- i may be a month away- and- i want to see you first. euphemia. of course, to say good-bye. it is sweet of you to think of us, monsieur delhomme. 224 delhomme. of you- of thee. how difficult is the english language to express subtle differences! you must have seen, miss ossory- euphemia["dully. i have seen nothing. delhomme. may i speak? euphemia. what is this? oh! delhomme. i need not tell you, i see. my unspoken sympathy and devotion- euphemia. spare me, i pray you. delhomme. i must speak. mademoiselle, i am blessed in loving you. i offer you the sympathy and devotion of a lifetime. euphemia. i beg you to spare me. i

cold and scaly eyes of knowledge. only to vulgar and brutish eyes is there any horror, for 317 the sweet process of life is at work in every cell and particle of the dead. truly, there is no such thing as death. lips grown tired of speech, and outhonied of the honey of all kisses fade and whisper away into something else. the crude utterances of human language fail them, and they win instead the subtle perfumed conversation of flowers and vegetation. thus their dust comes to lie about a rose-root, and with the lovely chemistry of earth they tremble back to the surface once more as crinkled and crimson perfume, or a frail flutter of yellow longing. like flags, like tender waving pennons or messengers of hope and greeting from those beleaguered ones dissolving in the fastnesses of earth. ev

portentous bray of the ass of apuleius, not (as hitherto) the plaintive bray of the proverbial ass who hesitated so long between the two thistles that he starved to death. i warn thee, ass! we who are gods have laughed with thee these many years; beware lest in the end we laugh at thee with the laughter of a mandrake torn up, whereat thou shouldst fall dead. a. quiller, jr. 351 in the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame

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sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath

n him of his malice through. 56 with that the beast hopes no escape, dissolveth all his lordly shape, splitteth him sudden into two. sir palamede in fury runs unto the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms of these a-questing over all the plain. the good knight reins his charger in "now, by the faith of paladin! the subtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal

, the light long blotted out behind! his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is 'ware that, lackeyed by the devil-king, the beast- the questing beast- is there! so though his heart beats close with fear, though horror grips his throat, he goes, goes on to meet it, spear to spear, as good knight should, to face his foes. nay! but the end is come. black earth belches that peerless paladin up from her gulphs- untimely birth- her horror could not hold him in! 79 w

rless paladin up from her gulphs- untimely birth- her horror could not hold him in! 79 white as a corpse, the hero hails the dawn, that night of fear still shaking his body. all death's doubt assails him. was it sleep or was it waking "by god, i care not, i (quod he "or wake or sleep, or live or dead, i will pursue this mystery. so help me grace of godlihead" ay! with thy wasted limbs pursue that subtle beast home to his den! who know but thou mayst win athrough, sir palamede the saracen? 80 xxxi from god's sweet air sir palamede hath come unto a demon bog, a city where but rats may breed in sewer-stench and fetid fog. within its heart pale phantoms crawl. breathless with foolish haste they jog and jostle, all for naught! they scrawl vain things all night that they disown ere day. they cal

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

ALEISTER CROWLEY EQUINOX EQ I 4

. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with the subtle vibrator- the seer himself. we have mentioned the six chief systems of yoga, and now before entering upon what for us at present must be the two most important of them- namely, hatha yoga and raja yoga, we intend, as briefly as possible, to explain the remaining four, and also the necessary conditions under which all methods of yoga should be practised. gana yoga. union through knowledge. g

l repeat his name over and over again until at length the great god opens his eye and the world is destroyed. some of the most famous mantras are "aum mani padme hum "aum shivaya vashi" 41 "the bhagavad-g ta" iv, 33, 37, 38. compare with the above "the wisdom of solomon "e.g "for wisdom, which is the worker of all things, taught me; for in her is an understanding spirit, holy, one only, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good. for wisdom is more moving than any motion; she passeth and goeth through all things by reason of her pureness. for she is the breath of the power of god (chap. vii, 22, 24, 25) 42 "yoga or transformation" p. 196. control, or restraint, is the key to karma yo

he anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air. manas.76 the mind or thought faculty. 1. spirit. fire. buddhi. the discriminating faculty. water. chittam.77 the thought-stuff. earth. ahank ra. egoity. 2. air. the five organs of knowledge. gnanendriyam. 3. fire. the five organs of action. karmendriyam. 4. water. the five subtle airs or pr nas. 5. earth. the five tatwas. 74 besides the 72,000 nerves or veins there are often 101 others mentioned. these 101 chief veins each have 100 branch veins which again each have 72,000 tributary veins. the total (101+ 101 x 100 x 100 x 72,000) equals 727,210,201. the 101st is the sushumn. yoga cuts through all these, except the 101st, stripping away all consciousness until the y

is a noble i make no distinction in his favour. if i know him to be a slave i despise him 128 not. free alike from fawning and from dislike do i do service to 202 we have seen how in the ch ndogya upanishad that all things, including even the four vedas, are called "n ma eva- mere name. now in "the questions of king milinda" we find n gasena stating that all things but "name and form" whatever is subtle, mental, is "name" but that both are dependent on each other, and spring up, not separately, but together "the questions of king milinda" ii. 2. 8. 203 it must not be forgotten that in its ultimate interpretation the atman is the ain, however we use this reading as seldom as possible, as it is so very vague. 204 dhammapada, v. 1. him who has bought me. this, your majesty, is the basis of th

inting a talisman. 151 it was on this day i got a broken-bell-sound241 in my head when not doing anything particular. august. 12th. a'sana and breathing 10 minutes. one fears to do rechaka, so tremendous and terrible is the voice of the universe. but with puraka is a still small voice. concerning which m tr^ananda said to me "listen not to that great and terrible voice: but penetrate and hear the subtle soul thereof" 13th. pr n y ma: five cycles 5 minutes 15 seconds. mantra (n.s.n.a.)242 half an hour. ears begin to sing at about the twentieth minute. towards the end i heard a soft sound as of a silver tube being struck very gently with a soft mallet. these sounds are known as the voice of the nada, and are a sure sign that progress is being made. they, as already mentioned, are the mystica

ble those arising from the mardala, the conch, the bell, and the horn. in the end they resemble those of the tinkling bells, the flutes, the v n, and the bees. thus are heard the various sounds from the middle of the body. even when the loud sounds of the clouds and the kettledrum are heard, he should try to fix his attention on the subtler sounds. he may change his attention from the lull to the subtle sounds, but should never allow his attention to wander to other extraneous objects. 245 "hatha yoga pradipika" p. 93. 246 chiefly by the yoga of n da-laya, a dhy na. 247 "shiva sanhita" chap. v, p. 42. 248 "the voice of the silence" pp. 24, 25. the mind fixes itself upon the n da to which it is first attracted until it becomes one with it.249 many other passages occur in this little text bo

ALEISTER CROWLEY EQUINOX EQ I 6 2

he amber rain of leaves, the harvest to remember, the load of sunny sheaves. in gardens deeply scented, in orchards heavily hung, love flung away the days demented with lips that curled and clung. 29 ah! sweeter still october, when russet leaves go grey, and sombre lovers and sober make twilight of the day. dark dreams and shadows tenser throb through the vital scroll, man's soul. lift, shake the subtle censer that hides the cruel coal! still sweeter when the bowman his silky shaft of frost lets loose on earth, that no man may linger nor be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god his power; the satyr blows the ember, and pain is passion's flower; when blood drips

sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic night. io! evoe! circle splendid! dance, ye maids serene and subtle! clotho's task is fairly ended. atropos, thy power is ended! ho, lachesis! ply thy shuttle! weave the human dance together with the life of rocks and trees! let the blue delirious weather bind all spirits in one tether, overwhelming ecstasies! io! evoe! i faint, i fall, swoon in purple light; the grape drowns my spirit in its thrall. love me, love me over all, spirit in the spirit shape! al

l. ho! ho! evoe, ho! iacche! evoe! evoe! agave. the white air hummeth with force of the spirit. we are heirs: we inherit. our joys are as theirs; weave with your prayers the joy of a kiss! ho! for the bliss of the cup and the rod. he cometh! o lover! o friend and o god, cover us, cover our faces, and hover above us, within us! daintily shod, daintily robed, his witcheries spin us a web of desire. subtle as fire he cometh among us. the whole sky globed is on fire with delight, delight that hath stung us, the passion of night. night be our mistress! that tress and this tress 40 weave with thy wind into curls deep-vined! passionate bliss! rapture on rapture! our hymns recapture the bromian kiss. blessed our souls! blessed this even! we reach to the goals of the starriest heaven. daphnis, and

; and i am counting up the gains and losses of a life afire with dust of thought and dulled desire. 53 [scorpio "as if alarmed at the interruption, flees to throne of" mars "and there with" mars "defies the rabble" bro. aries "rallies" probationers] so, all is over. i admit futility the lord of will. life was an episode for me. as for the meanest monad, knit to man by mightier bonds than skill of subtle-souled psychology. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [mars "recites" this is the day which down the void ab

is "plays her serpent melody<leo "recites" mortals never learn from stories how catastrophe becomes; how above the victor's glories in the trumpets and the drums 72 and the cry of millions "master" looms the shadow of disaster. every hour a man hath said "that at least is scotched and dead" some one circumstance "at last that, and its effects, are past" some one terror- subtle foe "i have laid that spectre low" they know not, learn not, cannot calculate how subtly fate weaves its fine mesh, perceiving how to wait; or how accumulate the trifles that shall make it master yet of the strong soul that bade itself forget["a dim red light dawns" besz "enters, leading four" probationers "who bear the pastos. they place it before the altar] aries. what is this offering? b

stole from its pearl-glimmering home, and heaven laughed, and earth: and mine old prison, the seas that lay beneath the mighty dome, shone with my splendour. light did first bedizen earth with its clusters of fiery dew and spray, when i looked forth and cried "it is the day" the stars are dewdrops on my bosom's space; the sun and moon are glances through my lashes, long, tender rays of night; my subtle face burns through the sky-dusk, lightens, fills, and flashes with solemn joy and laughter of love; the grace of all my body swaying stoops and dashes swift to the daisy's dawn of love: and swiftest, o spirit of man, when unto me thou liftest! dawn shakes the molten fire of my delight from the fine flower and fragrance of my tresses! sunset bids darken all my body's light, mixing its music

ALEISTER CROWLEY EQUINOX EQ I 6

somewhat into arrear, but we hope that the winter will see the fundamental task fairly accomplished. as we go to press, we are overjoyed to receive the most excellent accounts from the caucasus, where the good work done by monsieur nelidoff twenty years ago has come to marvellous fruition. with regard to personal progress of probationers, nothing can be more satisfactory. the process of sifting, subtle but severe, initiated by v.v.v.v.v, and carried out so thoroughly by the praemonstrator of a. a, has been perfectly successful. every day brings a report illustrative of the fact that people who do not do the practices, but gossip about the a. a, find themselves mysteriously outside, without word spoken; and the correlative fact, that people who do the practices find that results do happen

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the physical plane. this covers the period of gradual spiritual unfoldment, the paths of probation and of discipleship right up to the door of initiation. the man touches at intervals that which is higher than himself; he becomes aware of the "touch" of the master, of the egoic vibration and of group vibration, and through this occult sense of touch he accustoms himself to that which is inner and subtle. he reaches out after that which concerns the higher self, and through touching unseen things, habituates himself to them. finally, sight that inner vision which is produced through the initiation process, yet which is withal but the recognition of faculty, always present yet unknown. just as an infant has eyes which are perfectly good and clear from birth, yet there comes a day wherein the

constitution of man (see diagram in introduction) atomic subplane. the matter of the solar system is divided by the occultists into seven planes or states, the highest of which is the atomic plane. similarly, each of the seven planes is divided into seven subplanes, of which the highest is called the atomic subplane. there are therefore forty-nine subplanes, and seven of these are atomic. aura. a subtle invisible essence or fluid which emanates from human and animal bodies, and even from things. it is a psychic effluvium, partaking of both mind and body. it is electro-vital, and also electro-mental. auric egg. an appellation that has been given to the causal body owing to its form. bodhisattva. literally, he whose consciousness has become intelligence, or buddhi. those who need but one mor

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nt of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the fifth wheel and its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle tones. the four wheels with the greater worked thus upon the stone till all the sons of god acclaimed, and said "the work is done- 15- a treatise on cosmic fire copyright 1998 lucis trust stanza iv in revolution fifth of the great wheel the period set was reached. the lesser wheel, that responded to that fifth great turn, passed through the cycle and entered into peace. the lesser wheels co

s his efforts to the control of the fires of matter, is (with a dangerous certainty) playing with a fire that may literally destroy him. he should not cast his eyes backwards, but should lift them to the plane where dwells his- 78- a treatise on cosmic fire copyright 1998 lucis trust immortal spirit, and then by self-discipline, mind-control and a definite refining of his material bodies, whether subtle or physical, fit himself to be a vehicle for the divine birth, and participate in the first initiation. when the christ-child (as the christian so beautifully expresses it) has been born in the cave of the heart, then that divine guest can consciously control the lower material bodies by means of consecrated mind. only when buddhi has assumed an ever-increasing control of the personality, v

in any particular chain and on any particular globe. third. they are the agents for: a. the lord of a ray as stated above. b. the four maharajahs. c. the planetary logos of their own scheme. d. the great deva of the earth planet. they work with the law; they are the cognizers of the intelligent purpose of the planetary logos, and know his plans; they are the vital activity of the planet, and in a subtle sense they are not only the ray representatives but likewise the link between the chain and the scheme. it might here be stated that the relative failure that was the fate of the moon chain in our scheme has greatly handicapped their work, and made it imperative for them to employ drastic measures in order to offset that failure. herein lies another clue to the world turmoil- 242- a treatis

as: during involution the sequence is seen as three, then seven and finally ten. during evolution the sequence is ten, then seven and finally three. the involutionary process is over practically and the evolutionary is approximately midway through. this will be marked by the disappearance or absorption of certain chains as they find their polar opposites, and a simultaneous appearance of the more subtle chains or globes as the manasic principle enables man to see them. the moon chain is in process of disappearance, and only a decaying body is left; the life of the second and the first logos has been withdrawn from it, and only the latent life of matter itself remains. simultaneously neptune arose over the horizon, and took its place as one of the seven manifesting chains of the planetary l

in this thought lies, for the servant of the master, incentive to effort; no man who strives for- 274- a treatise on cosmic fire copyright 1998 lucis trust mastery, who struggles to attain, and who aims at expansion of consciousness but is having some effect in ever widening spirals upon all whom he contacts, devas, men, and animals. that he knows it not, and that he may be totally unaware of the subtle stimulating emanation which proceeds from him may be true, but nevertheless the law works. the third effect of the coming in of this ray is one that may at first repel it will cause a great destruction in the animal kingdom. during the next few hundred years many of the old animal forms will die out and become extinct. to supply the wants of man, through disease, and through causes latent i

d law is the law of attraction and repulsion. fundamentally, the law describes the compelling force of attraction that holds our solar system to the sirian; that holds our planets revolving around our central unit, the sun; that holds the lesser systems of atomic and molecular matter circulating around a centre in the planet; and that holds the matter of all physical plane bodies, and that of the subtle bodies co-ordinated around their microcosmic centre. the third law is the law of economy, and is the law which adjusts all that concerns the material and spiritual evolution of the cosmos to the best possible advantage and with the least expenditure of force. it makes perfect each atom of time, and each eternal period, and carries all onward, and upward, and through, with the least possible

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ends the word, the idea (or meaning) and the object, this is called the mental condition of judicial 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

struction to follow. the aspirant faces his problem, the clue to its solution is given to him, and the reward union with the soul is held before his seeking eye. the past is briefly covered in the next verse. 4. up till now the inner man has identified himself with his forms and with their active modifications. these forms are the modifications mentioned in the various translations, conveying the subtle truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true nature of the soul becoming manifest. these are the externalities which hinder the light of the inner god from shining forth, and which are occultly spoken of as "casting a shadow before the face of the sun" the inherent nature of the lives which

; he sees with clear vision the divine impulses; then having thus contemplated the inner workings of the kingdom of god, he reflects back into the quiescent mental body or mind that which he has seen, and that mental body throws down the knowledge gained into the physical brain. 44. the same two processes of concentration, with and without judicial action of the mind can be applied also to things subtle. this sutra is clear without much explanation. the word "subtle" has a wide meaning, but (from the standpoint of patanjali) is most frequently applied to the essential something which we become aware of after we have employed the five senses; i.e, the rose is the objective tangible form; its scent is the "thing subtle" back of the form. this expresses its quality to the occultist and is the

dour and of which two the fire element of touch predominates. likewise the atom of air from the fire element sound alone" if this idea is extended to the macrocosm, we will find that we can meditate upon the external form of god in nature both with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god as manifested under the great law of attraction, to which the christian refers when he says "god is love" the nature of god, the great "love" or attractive force, is responsible for the "things subtle" which are veiled by the things external- 59- the light of the soul copyright 1998 lucis trust 45. the gross leads into the subtle and the subtle leads in progressive

s external- 59- the light of the soul copyright 1998 lucis trust 45. the gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called pradhana. let the student remember here the following degrees or stages through which he must pass as he penetrates into the heart of the innermost: 1. the gross..form, bhutas, rational tangible sheaths. 2. the subtle..the nature or qualities, the tanmatras, the indryas, or the senses, the sense organs and that which is sensed. these can be applied to all the planes of the three worlds with which man is concerned, and have a close relation to the pairs of opposites which he has to balance on the emotional plane. behind all these is found that balanced state, called pradhana, which is the cause of what is

ory of five objects. the purusa (the soul) alone is excepted from this definition" vivekananda apparently here translates purusa as soul, but it is usually translated spirit and refers to the first aspect. 46. all this constitutes meditation with seed. the last four sutras have dealt with those forms of concentration which have been built up around an object. that object may concern that which is subtle and intangible from the physical plane standpoint, nevertheless (from the standpoint of the real or spiritual man) the fact of the not-self is involved. he is concerned with that which (in any of its aspects) may lead him into realms which are not primarily those of pure spirit. we need, however, to remember here that all these four stages are necessary and must precede any more spiritual r

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

things and those who sense the vision is very slight. there is, however, a no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a new and subtle apparatus, by means of which he no longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the

it is simply a vague term signifying that by which we register thought or respond to vibrations, such as those incorporated in public opinion and in the books written throughout the ages. to the esotericist, it is simply a word standing for an aspect of man which is responsive in one direction the outer world of thought and of affairs but which could be equally responsive in another the world of subtle energies and of spiritual being. this is the concept we shall hold in our thoughts as we study the technique of meditation. dr. lloyd morgan sums it up for us in such a way that all lesser definitions are included. he says..the word 'mind' may be used in three senses; first, as mind or spirit in reference to some activity, for us god; secondly, as a quality emergent at a high level of evolu

takes his place as a conscious cell in the body of humanity. he is beginning to get some realization of group relations. but more remains. third: from the earliest stage of human existence up to that of the high grade co-ordinated functioning man, there has always been present a consciousness of something other, of a factor lying beyond known human experience, of a goal or quest, of a deity. this subtle and indefinable awareness emerges inevitably and keeps man pushing forward, and seeking for that which neither the mind (as he knows it) nor his circumstances and environment seem able to give. this can be called the search for certainty, an endeavor after the mystic experience, or the religious impulse. but no matter by what name we call it, it is unfailingly present. these three propositi

ey end by undergoing a violent reaction, sometimes to the point of nervous collapse. others complain of pains in the head, of headaches immediately after meditating, or of an uncomfortable vibration in the forehead, or the throat. they also find themselves unable to sleep as well as heretofore. they are, in fact, over-stimulated. the nervous system is being affected through the medium of fine and subtle "nadis" which underly the nerves and to which we earlier referred. these troubles are the troubles of the neophyte in the science of meditation and must be dealt with carefully. rightly handled, they will soon disappear, but if they are ignored they may lead to serious trouble. the earnest and interested aspirant, at this stage, is himself a difficulty, for he is so anxious to master the te

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

tom of the physicist, to the solar system of the astronomer, which- 21- a treatise on white magic copyright 1998 lucis trust produces the undeniable intelligent activity which all demonstrate. it can be called attractive energy, coherency, sentiency, aliveness, awareness or consciousness, but perhaps the most illuminating term is that the soul is the quality which every form manifests. it is that subtle something which distinguishes one element from another, one mineral from another. it is the intangible essential nature of the form which in the vegetable kingdom determines whether a rose or a cauliflower, an elm or a watercress shall come into being; it is a type of energy which distinguishes the varying species of the animal kingdom and makes one man different from another in his appeara

e is simply the symbolic nature of the etheric or vital body, for it is by understanding the nature of the energies displayed and the unified nature of the form and work that some idea as to the work of the soul, the middle principle in nature, can be grasped. 5. the symbolism is also carried forward when one remembers that the etheric body links the purely physical, or dense body with the purely subtle, the astral or emotional body. in this is seen the reflection of the soul in man which links the three worlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thus the mental to the buddhic and the mind to the intuitional states of consciousness. rule one the solar angel collects himself, scatters

take? is there, in other words, a revealing something which will enable a man unerringly to choose the right action and go the right way? the question has no reference to a choice existing between the path of spiritual endeavour and the way of the man of the world. it refers to right action when faced with a choice. there is no question but that a man is faced, in his progress, with increasingly subtle distinctions. the crude discrimination between right and wrong which occupies the child soul is succeeded by the finer distinctions of right, or of more right, of high, or higher, and the moral or spiritual values have to be faced with the most meticulous spiritual perception. in the stress and toil of life and in the constant pressure on each one from those who constitute their group, the

e finer distinctions of right, or of more right, of high, or higher, and the moral or spiritual values have to be faced with the most meticulous spiritual perception. in the stress and toil of life and in the constant pressure on each one from those who constitute their group, the complexity of the problem is very great. in solving such problems, certain broad discriminations can precede the more subtle and when these decisions have been made the more subtle can then take their place. the choice between selfish and unselfish action is the most obvious one to follow upon the choice between right and wrong, and is easily settled by the honest soul. a choice which involves discrimination between individual benefit and group responsibility rapidly eliminates other factors, and is easy to the m

eeded for its recognition. in the first case mistakes may be made, and the man thereby learns and is enriched; in the second case, mistakes are impossible and only right action can be taken. it is obvious, therefore, that all resolves itself into an understanding of one's place upon the ladder of evolution. only the highly advanced man can know the times and seasons and can adequately discern the subtle distinction between a psychic inclination and the intuition. in considering these two ways of ultimate decision let not the man who should use his common sense and take a line of action based upon the use of the concrete mind, practice the higher method of waiting for a door to open. he is expecting too much in the place where he is. he has to learn through right decision and right use of t

n. when this stage is reached there ensues a steady turning away from vibratory contact with the outer worlds of form, and an atrophying of desire in that direction. all seems arid and undesirable, and all fails to satisfy the ardent and aspiring soul. the difficult process of re-orientation toward a new world, a new state of being and a new condition of awareness is set up, and because the inner subtle response apparatus is only in an embryonic condition there is a devastating sense of loss, a groping in the dark, and a period of spiritual wrestling and exploration that tests the endurance and steadfastness of purpose of the aspirant to the very limits. but (and this is the encouraging point to be remembered) all "proceedeth under the law and naught can hinder the work from going forward"

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

es for the soul a field of experience and for the body the opportunity to react to the higher soul impulse. thus the field of expression is benefited, and the soul masters the technique of contact which is its objective in any particular form. the soul therefore, viewed from one angle, is an aspect of the body, for there is a soul in every atom comprising all bodies in all kingdoms in nature. the subtle coherent soul which is the result of the bringing together of spirit and matter exists as an entity apart from the body nature, and constitutes (when separated from the body) the etheric body, the double, as it is sometimes called, or the counterpart of the physical body. this is the sum total of the soul of the atoms constituting the physical body. it is the true form; it is the principle

e mind stuff. but it is also more than that, once the human stage is reached. it constitutes the spiritual entity, a conscious psychical being, a son of god, possessing life, quality and appearance a unique manifestation in time and space of the three expressions of the soul as we have just outlined them: 1. the soul of all the atoms, composing the tangible appearance. 2. the personal soul or the subtle coherent sum total which we call the personality, composed of- 39- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the subtle bodies, etheric or vital, astral or emotional, and the lower mental apparatus. these three vehicles humanity shares with the animal kingdom as regards its possession of vitality, sentiency, and potential mind; with the vegetab

nd of science itself, or in the simple everyday life of the ordinary human being who lives and loves and works and plays and bears children and eats food and earns money and sleeps. and then what? does man disappear into nothingness, or does, somewhere, a part of him (hitherto unseen) live on? does this aspect survive for a time and then in its turn disappear, or is there an immortal principle, a subtle intangible entity which has an existence either in the body or out of the body, and which is the undying immutable being, belief in whom has sustained countless millions down the ages? is the soul a fiction of the imagination and has science satisfactorily disproved its existence? is consciousness a function of the brain and of the allied nervous system, or shall we accept the idea of a con

chiatrist; hence also the spread of new nervous and mental diseases. this sensitivity is the response of the mechanism of man to the approaching developments, and the race as a whole is being brought into a condition wherein it will be ready to "see and hear" that which has been up to the present unrevealed. the growth of the colour sense and the capacity to respond musically to quarter tones and subtle nuances indicate a thinning of the veil which separates the world of external and tangible phenomena from that of subjective being and of more subtle matter. the growth also of etheric vision and the largely increased numbers of clairvoyant and clairaudient people are steadily revealing the existence of the astral plane and the etheric counterpart of the physical world. more and more people

l see the consummation of his work and be "satisfied- 90- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust also the lord of the fourth ray of harmony, beauty and art will add his share to the great creative work, and it will be found that, in the elusive following to its source of that mysterious revelation which we call beauty, there will be expressed that subtle quality of which "smell" in the animal sense, is the symbol. the great search and the esoteric "following of the scent" will come to an end. this fourth ray is pre-eminently the way of the seeker, the searcher and the sensitive reflector of beauty. the jewish nation has a close relation to this fourth ray and to the fourth root race, and hence their eminence at this time in the world of art

nd the sensory centres" plants also have nerves, but they have in them nothing of the same intricacy of relation and of plexus as we find in the human being and in the animal. both kingdoms share the same general grouping of nerves, of force centres and channels, with a spinal column and a brain. this organisation of a sensitive response apparatus constitutes, in reality, the densification of the subtle etheric body- 159- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust secret .t his is called transfusion, which is a very inadequate word to express the early blending, in the animal, of the psychological factors which lead to the process of individualisation. it is a process of lifegiving, of intelligent integration and of psychological unfoldment, to

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the needed instruction) could be initiated into the mysteries of god. a new unfoldment in consciousness is now possible; a new goal has arisen and governs the intentions of many. we are, as a race, definitely on our way towards some new knowledge, some fresh recognitions, and some deeper world of values. what happens on the outer plane of experience is indicative of a similar happening in a more subtle world of meaning. for this we must prepare. we have seen that the christian revelation unified in itself the teachings of the past. this, christ himself pointed out when he said "think not that i am come to destroy the law or the prophets: i am not come to destroy, but to fulfil."5 he embodied all the past, and revealed the highest possibility to man. the words of dr. berdyaev, in freedom a

from bethlehem to calvary copyright 1998 lucis trust by a word which is known among them as the "lost word" when that word is finally spoken humanity will be enabled to climb to the final peak of human achievement. the hidden divinity will then shine forth in its glory, through the medium of the race. the height of material achievement has perhaps been reached. now comes the opportunity for that subtle divine self to manifest through the agency of the experience which we call the "new birth" and which christianity has ever taught. the effect of all that is now transpiring upon earth is to bring to the surface that which is hidden within the human heart, and to unveil to our eyes the new vision. then we can pass through the gateway of the new age into a world which will be characterised by

new birth can take place, and therefore one stage of life's long journey is nearly completed. this symbolism is truer, perhaps, than we care to think it is. the world problem today is bread, and our anxieties, our bewilderments, our wars and our struggles are based upon the economic problem of how to feed the peoples. today the whole world is occupied with the bethlehem idea, with bread. in this subtle implication there surely comes to us a guarantee that as he came before to the house of bread so will he again fulfil his word and fulfil himself and return. the cave, a place of darkness and of discomfort, was for mary the place of pain and weariness. this cave or stable story of the new testament is perhaps as full of symbolism as any to be found in the bible. the long and trying journey

much light upon reality. in the evolution of the race the sentient feeling nature is first developed, and water has ever been the symbol of that nature. the fluid nature of the emotions, the constant shifting between sentient pleasure and pain, the storms which arise in the world of feeling, and the peace and calm which can descend upon a man, make of water a most apposite symbol of this interior subtle world of the lower nature in which most of us live, and wherein our consciousness is predominantly focussed. the average man or woman is predominantly a blend of the physical and emotional natures; all early races have this characteristic and the probability is that, in old atlantis, civilisation was entirely centred in the feelings and the desires, in the emotions, and among its most advan

the specious arguments used then, and being used today by many teachers and schools of thought. these are peculiarly the temptations of the aspirants of the world today. upon this theory many teachers and groups thrive, and curiously enough, they do so quite sincerely and entirely convinced of the rightness of their position. the temptations which come to the advanced souls in the world are most subtle. the use of divine powers for the meeting and satisfaction of purely personal, physical needs can be presented in such a manner that they may seem entirely right. yet we do not live by bread alone, but by means of the spiritual life which (coming forth from god) pours into, and is the life of, the lower man. this is the first essential for understanding. upon that soul life and upon that in

"the greek word here used is `metamorphosed' the very word used by st. paul to describe the transmutation of the mortal body into the resurrection body; for on the day of fulfilment, when the perfected disciple has attained masterhood, the `robe of glory' shines forth with such splendour through the garment of the flesh that all the beholders perceive it, and, their eyes and ears attuned to finer subtle vibration, they behold their master in all his divine- 98- from bethlehem to calvary copyright 1998 lucis trust humanity."16 it is interesting to note that, in spite of their recognition of the significance of the event in which they were participating, the three apostles, speaking through the mouth of st. peter, were able to do no more than express their awe and their bewilderment, their r

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

ht 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it energy or force, those words ill convey the true idea. we must, therefore, bear in mind that, as we read and consider this treatise on psychology, we are talking in symbols. this is necessarily so, for we are dealing with the expression of divinity in time and space, and until man is consciously aware of his divinity and demonstrating it, it is not possible to do

slowly the capacity for conscious identification increases, with a growing desire for a larger range of satisfactions; the indwelling and animating soul becomes ever more deeply hidden, the prisoner of the form nature. the entire forces of the life are concentrated in the physical body, and the desires then expressed are physical desires; at the same time there is a growing tendency towards more subtle desires, such as the astral body evokes. gradually, the identification of the soul with the form shifts from the physical to the astral form. there is nothing present at this time which could be called a personality. there is simply a living, active physical body, with its wants and desires, its needs and its appetites, accompanied by a very slow yet steadily increasing shift of the conscio

f 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 presence felt. the more subtle pleasures begin to make their appeal; man's desires become less crude and physical; the emerging desire for beauty begins to appear, and a dim sense of aesthetic values. his consciousness is becoming more astral-mental, or kama-manasic, and the whole trend of his daily attitudes, or his modes of living, and of his character begins to broaden, to unfold, and to improve. though he is still ri

s in training the aspirant in the new age. 4. as the introspective method is pursued, and as we study the human subject, we discover that underlying the human body in all its parts, and constituting a definite part of the human apparatus, there is a vehicle which has been called the "etheric body, composed entirely of threads of force which, in their turn, form the channels along which still more subtle and varying types of energy flow. these are, in their turn "conditioned" during manifestations by the status of the soul. these threads underlie and interpenetrate the entire body and the nervous system and are in reality the actuating power of the nervous system. their responsiveness to impacts, outer and inner, is unbelievably great. the nervous reactions of the disciple and highly develo

se this and to bear in mind that the powers of the soul, as they are appearing in the world today, constitute (in their working out) a body of phenomena which would have been regarded as magical, impossible and superhuman several centuries ago. the discoveries of science, the adaptation of the laws governing matter and directing material energy to the service and the growing needs of mankind, the subtle and delicate apparatus of the human body and the steadily increasing sensitivity of the human mechanism, have brought about a world consciousness and a civilisation which in spite of its glaring defects, all based on the separative and selfish attitudes of the personalities through which the soul has yet to work are a guarantee of the innate divinity of man, with all that may be inherent in

service and learn to serve without attachment to results, to means, to persons or to praise. this i will deal with later. in the fourth place, the soul has to relinquish also the sense of responsibility for that which other disciples may do. so many earnest servers hold on to their fellow workers, and do not relinquish their hold upon them or upon their activities upon the outer plane. this is a subtle error, for it masks itself behind a sense of righteous responsibility, an adherence to principles as they appear to the individual, and the accumulated experience of the disciple, which is necessarily incomplete experience. the relation between disciples is egoic and not personal. the link is of- 66- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

controlling factor is harmlessness in thought and word; the practice of this, with proper observation, will greatly help all of you. next comes a refusal to think unkindly or with criticism; this is essential in connection with those whose minds you seek to impress. silence, complete and unbroken as to what you are doing, is also a vital factor; the utterance of words in connection with this most subtle and confidential work (or even discussion of the work with a fellow disciple) can shatter the delicate thoughtform which you are attempting to build. it can render the work of weeks abortive. a balanced attitude in relation to those in power throughout the world must also be cultivated; they need above all else the inspiration which can be brought to them from the hierarchy. i would ask you

o being within the framework of the catholic church, under the inspiration of the master jesus. these are, however, somewhat more subjective than are the groups in which i am particularly interested and their emergence is slower but they do exist. there are, also, two such seed groups in china and four in india. i mention this in order to safeguard you against the sense of uniqueness which is the subtle seed of the great heresy of separateness. 2. these groups of disciples are all passing through the formative stage and change and adjustment is going on. their pattern is still fluid because too many disciples are receptive to the words of the masters and are less receptive to the ideas upon which they found their work. this comment warrants your attention. later, when the needed adjustment

f place and opportunity and not this constant emphasis upon her inability to measure up. she owes it to my group of disciples and to me to see herself as she truly is a disciple in preparation for a certain initiation and with much wisdom at her disposal. w.d.s. suffers from an inferiority complex which drives him to an exterior enforcement of his personality upon others and expresses itself in a subtle, spiritual jealousy of those who impress themselves upon his consciousness as his spiritual superiors. he- 73- discipleship in the new age- volume i copyright 1998 lucis trust needs to accept himself as he is, to be glad that there are those who guarantee to him the possibility of future unfoldment, because they have already achieved more than he has, and then to forget about himself as he

ge- volume i copyright 1998 lucis trust intellectual contacts. this is a detachment based on an inner attitude and not on any outer condition or state of affairs. this is taking place in order to round out and enrich your psychic and emotional life. there is a real danger to the earnest student in the widespread attitude of mind which regards the world of the emotions and of sensitive response to subtle psychic phenomena as necessarily retrogressive in effect. it can (and often does) mark a pathway fraught with psychic disaster. at the same time, it can indicate a newly awakening response and sensitive awareness to other aspects of the divine life which are in their place and rightful use as divine and as needed and as expressive of divinity as any of the aspirational objectives of the dev

on bring into greater vibratory activity the quiescent ajna centre. should headache or tension supervene, stop the work for a day or two and then resume. preserve ever the attitude of the onlooker and watch not for results. they will be there but at first only i will be in a position to note them. my brother, the next two years hold in them for you much of inner testing and the achievement of the subtle sensitivity to the voice of the teacher which will enable you to work with greater ease on the subjective side of life. i have proved your sincerity of purpose and for many years you have diligently set your face towards the light. but, brother of old, you have walked the path with rigidity and not with that supple ease which negates fatigue and which is the hallmark of the trained athlete

ll take several years to bring about the adaptation of the group members to each other so that effective work can be made possible, to produce that inner synthesis and unified effort which will- 101- discipleship in the new age- volume i copyright 1998 lucis trust enable me to give these disciples in training some definite task to perform work which may affect the governing forces of the world in subtle and unrecognised ways. these we can later elaborate when the required synthesis and understanding is achieved. strive not to understand what i mean by this work as yet. there is much to do and much to study and explain before the work can come to fruition. there are many groups, working under the masters, who have been in training for years, fitting themselves for the task to be done. slowl

ALICE A BAILEY13 PROBLEMS OF HUMANITY

or undertaking of right human relations and in the possibilities immediately ahead. the note to be struck and the word to be emphasized is humanity. only one dominant concept can today save the world from a looming economic fight to the death, can prevent the uprising again of the materialistic systems of the past, can stop the re-emerging of the old ideas and concepts and can bring to an end the subtle control by the financial interests and the violent discontent of the masses. a belief in human unity must be endorsed. this unity must be grasped as something worth fighting and dying for; it must constitute the new foundation for all our political, religious and social reorganization and must provide the theme for our educational systems. human unity, human understanding, human relationshi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y forces express themselves as potently in other kingdoms in nature as they do in the human. for instance, one phase of the destructive aspects of first ray force has been the organised and scientific destruction of forms in the animal kingdom. this is the destroying force, as manipulated by man. another phase of the same force (which can be noted in relation to the unfoldment of consciousness in subtle and powerful ways) can be seen in the effect which human beings have upon the domestic animals, hastening their evolution, and stimulating them into forms of advanced instinctual activity. i mention these two phases as illustration of the effect of first ray energy in the animal kingdom, as expressed through human activity. the ways in which humanity itself is affected by this ray energy, a

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

basic idea of the symbol, and from thence to a- 7- glamour: a world problem copyright 1998 lucis trust synthetic comprehension of its purpose. this leads to true esotericism which is the practical application of its living synthetic power to the springs of individual life and action. i would ask you to render not only an intelligent interpretation of the symbol, but also a recognition of the more subtle reaction of your sensitive feeling nature to the symbol as a whole. study a total of four symbols a year. first, approach the symbol from its form aspect and seek to familiarise yourself with its outer aspect, with the sum total of lines, triangles, squares, circles, crosses and other forms of which it is composed, and as you do this endeavour to comprehend it from the standpoint of the int

s held, and still holds, the sons of men in thrall. i ask, therefore, for your service along these lines, and i request also that you give increased attention at the time of your full moon contact with myself. this group should have a special aptitude for work along the line of dispelling glamour at the period of the full moon. contact is made on the different planes according to the focus of the subtle bodies of the personnel of the group, and this group makes its contact with me on the higher levels of the astral plane. hence the clarity of their reactions and the wealth of their detailed records. also, herein will lie eventually their service, for they can later (but not for some long time yet) utilise the days of contact and the "moment of entrance (as it is sometimes called) for defin

se on cosmic fire and white magic. they will constitute a series of relatively short volumes, and must therefore be packed with information, and not discursive in style- 27- glamour: a world problem copyright 1998 lucis trust above everything else, my brothers, these instructions must be of a definitely practical value and must leave the student with the realisation that he understands better the subtle world of thought currents and of forces in which he dwells; and that he knows better the means he must employ and the technique he must follow if he is to clear his path from darkness and confusion and follow on to light and harmony. our study must be comparative also, and the reader must bear in mind that he will not be able to distinguish the truth or isolate that aspect of the teaching w

elf with it and to find satisfaction in purely physical pleasures and pursuits. this stage divides itself into two parts: a. that wherein satisfaction is sought in the almost automatic response to the physical instincts, to sex, food and warmth. these loom large in man's consciousness. the animal nature in man is made the centre of the attempt to produce some sense of unity. because the inner and subtle man is as yet "weak in impact (as it is esoterically called, a physical unification temporarily takes- 57- glamour: a world problem copyright 1998 lucis trust place which serves to deepen the glamour and to delay progress into freedom. b. the stage wherein satisfaction and sense of oneness is sought in the realm of material possessions, and in the establishing of a centre of beauty and comf

. this stage only takes place ages later when the aspirant is about to re-orient himself to truth and to take the first steps towards the probationary path. it is a correspondence towards the end of the path of evolution to the stage above mentioned, but the man experiencing it is a very different person to the one who now seeks synthesis in the materialisation of beauty upon the outer plane. the subtle man is now becoming dominant. secondly: the stage wherein the man first of all becomes aware of the duality which can be expressed by the words "the man and the forces" he becomes alive to the fact that he and all humanity are the victims of forces and energies over which they have no control and which drive men hither and thither. he becomes aware also of forces and energies within himself

with complete directness with the facts of existence with which they are faced and which to them are of paramount or sole importance the facts of hunger, of birth and death, of self-protection and perpetuation. there is little true glamour in their reaction to life and living, and their simplicity, like that of a child, saves and protects them from many of the subtler ills. their emotions are not subtle, and their minds are unawakened. but, as humanity evolved and the higher levels of the racial consciousness became more subtle and the mind factor slowly became more active, then glamour and illusion developed very rapidly. the first indications of glamour arose when the disciples and the aspirants of the lemurian world (whose problem was the right comprehension, correct functioning and con

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

called. both the sitters and the medium are functioning through the same centre. with this class of medium, and in this type of seance, the highly intelligent and mentally polarised man or woman will learn nothing, and will probably receive no messages, unless faked. hence, therefore, when it comes to scientific investigation by trained minds, physical phenomena has predominated and not the more subtle forms of psychism. where the more subtle forms of super- or extra-sensory perception have been involved, the subjects have been either adolescent or in their early twenties and have been primarily and rightly focussed in the emotional-feeling body. this is true even when they are highly intellectual. this form of telepathic communication is therefore of two kinds, with the solar plexus alwa

y involved telepathic inter-relation between the members of a group grows through the medium of a constant attitude of reflective thought and a steadfast love for each other. i would remind you that when i use these terms i am referring to the two major types of energy in the world today. essentially, energy is active substance. these two types of force are of a vitality, potency and substance so subtle and fine that they can work through and "force into activity" the pranic fluids which constitute the substance of the etheric body and to which i referred in a much earlier instruction*(3) the telepathic work, therefore, is concerned with three types of energy which demonstrate as forces with the power to motivate: 1. the force of love with its negative quality which a. attracts the needed

ne another with a fresh enthusiasm and devotion; seek to express that love in every possible way upon the physical plane, upon the levels of emotion, and through right thought. let the love of the soul sweep through all like a regenerating force. 2. the force of mind. this is the illuminating energy which "lights the way" of an idea or form to be transmitted and received. forget not that light is subtle substance. upon a beam of light can the energy of the mind materialise. this is one of the most important statements made in connection with the science of telepathy. the success of this is dependent upon the alignment of the bodies of the transmitter and the recipient. the double line of contact must be that of mental energy and brain electrical energy. the magnetic power of love to attrac

have the status of master*(6) are themselves in process of learning this science of impression. this they do on the levels of the abstract mind, of the intuition, or of manas and buddhi. 2. the science is as yet without a vocabulary. it is not limited at any stage by thoughtforms but it is limited by word forms; and it is therefore a difficult problem for me to pass on any information anent this subtle mode of communication of which telepathy is in fact but an exoteric externalisation. sources of impression to the three planetary centres impression, as an art to be mastered both from the angle of the impressing agent and of the impressed recipient, is definitely related to the world of ideas. as far as our planetary life is concerned, there are certain great sources of impression and one

ea of the subtlety of the whole subject, of its close relation to energy impacts and of its group reception as differentiated from individual reception, as is the case in any telepathic rapport. 1. the impression of shamballa by: a. members of the great white lodge on sirius. the recipients of this impression are the highest members of the great council, presided over by the lord of the world. so subtle is this impression that these great lives can only receive it with accuracy when in full joint conference of the entire council, and also after due preparation. b. from one or other of the constellations which are at any particular time astrologically en rapport with our planet. this impression can only be received by the great council when sitting in conclave with a majority of its members

from that point it follows the familiar course of translation from an idea into a presented ideal; it then comes under the invocative appeal of the more concrete-minded until it finally precipitates itself into outer manifestation and takes form. you will see, therefore, that what i am doing is to take the student a step further into the world of reception and perception and point him to the more subtle contacts which lie behind those concepts which are regarded as definitely nebulous and to which we give the name of intuitions. the science of impression if studied by the disciples in the world and by the new group of world servers will greatly facilitate the presentation of those ideals which must and will condition the thinking of the new age and will eventually produce the new culture a

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

ady established and which constitute the line of least resistance. c. the rising sign in a small measure. this indicates the life goal for that particular life cycle or else over a period of seven lives. the last two constitute the greater zodiac. 3. disciples and initiates can begin consciously to respond to all the above influences, handling them constructively, plus those potent yet infinitely subtle forces which pour into our solar- 19- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust system from the three major constellations referred to above. in the early stages, the response is in the subtler bodies and the brain fails to register them, but after the third initiation, there is a recognition of them upon the physical plane. bringing the theme b

obviously incomplete but until man became patently responsive to the influences which come to him from uranus or pluto, for instance, which affect the soul life far more than they do the personality life, they remained undiscovered except by trained esotericists. today, humanity is rapidly responding to the higher spiritual influences and, therefore, we can look for the discovery of increasingly subtle forces. pisces, the fishes this sign is also dual. in aries we have the duality which is attached to the bringing together of spirit and matter in the great creative activity of manifestation at the beginning of the evolutionary cycle, whilst in pisces we have the fusion or blending of soul and form as far as man is concerned, producing the manifestation of the incarnated christ, the perfec

ambition he says "i will arise and go to my father" there are two such major crises in the life of the aspirant: 1. when the intelligent man of the world comes to himself and then re-orients himself to the soul and its requirements. this leads to the tests in scorpio. 2. when the initiate of the third degree upon a higher turn of the spiral re-orients himself to the monad and passes through most subtle tests to certain undefinable and spiritual recognitions- 125- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust upon these we need not enlarge. there is little for me to add here in connection with the fact that scorpio is upon one of the four arms of the fixed cross. in the study of previous signs, much anent the fixed cross has already been covered an

t into relation with each other. in scorpio, with the same planet ruling his interior life, the war is on and in this case mars rules not only the physical body but the entire form vehicle, which we call the personality in the three worlds. all aspects of the lower nature are involved in this crisis, for mars is the esoteric ruler in scorpio and the tests applied involve the form nature gross and subtle, integrated and potent. mars, therefore, rules aries from the orthodox angle and scorpio esoterically, and does not again appear in the life of the individual except as that individual responds to mass vibration in sagittarius, where mars appears as ruling the sixth creative hierarchy, the lunar lords of the form nature who must eventually be sacrificed- 126- a treatise on the seven rays- v

iary yet potent keynotes of the leo person upon which i should touch at this point if the nature of the influences wielded by leo are to be clearly perceived. these are the will-to-illumine, which constitutes the driving urge towards self-knowledge, self-perception and intellectual positivity, and also the will-to-rule and to dominate, which is of such a controlling nature in this sign and such a subtle potency in the leo type. it is this will-to-rule which leads a person born in this sign eventually to achieve self-mastery and the control of the personality (for either a good motive or a selfish one, and it is also the same tendency which leads him finally to the control by the personality, ruled by leo, of groups and large or small bodies of people. this at an advanced stage is an expres

knowledge. 2. leo. the expression of experience in order to justify knowledge. 3. aquarius. the use of experience in order to make the gained knowledge a factor in service. this triangle expresses the life of humanity and it demonstrates finally the perfection or consummation of the human way. another triangle is of a somewhat similar nature, leo-virgo-pisces, but these three produce a still more subtle expression of consciousness. 1. leo. the self-conscious man. personality. lower unity- 172- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. virgo. the latent christ life or principle. duality. 3. pisces. the group conscious soul. the world saviour. unity. you will note how consistently the emphasis is laid upon consciousness and its progressive unf

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

he desire life of the subject. this urge to be and to have has first of all built, and is building, the outer physical response apparatus, and is today forcing a mechanism that has been constructed essentially for physical ends, to serve more subjective purposes. this again produces trouble, and only when man realises that within the outer physical sheath there exist other bodies which serve more subtle response purposes will we see the gradual readjustment and health of the physical body. with these more subtle sheaths we shall later deal- 3- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust you naturally ask here: what is the general plan which i shall seek to follow as i instruct you in the laws of healing, those laws which guide the initiates and must

nd that the bulk of the disease to be found in the world today is almost entirely of group origin, is inherited, is the result of infection, or the result of undernourishment. the last named cause is primarily an evil of civilisation; it is the result of economic maladjustment or the corruption of food. as i earlier pointed out, these latter causes of disease are not primarily the result of inner subtle forces, but are the pouring upwards, into the etheric body, of energies from the physical plane itself and from the outer world of forces. little attention has been paid by occult teachers to these forces which come from without, which originate upon the physical plane, and which affect the inner bodies. there are physical energy and streams of force entering into the etheric bodies of all

ee. the work of the chiropractors and of the osteopaths forms two halves of one whole, little as their practitioners may like to recognise it. the former group need a more careful and lengthy training, and a higher standard of technical knowledge should be required. medicine is entering slowly into a new usefulness. once the cause of disease is shifted out of an organ or bodily system into a more subtle and vital realm, we shall see radical and needed changes, leading to simplification and not to a greater complexity and difficulty. from the above remarks it will be seen that disease emerges into the physical body from the world of the unseen, and from the use, or misuse, of the subtler forces on the inner planes. it must be remembered, however, that disease as it expresses itself in man c

is partly due to the age-long habits of suppression and of inhibition which the race, as a whole, has developed. it is this congestion at the point of intake and of outlet in the etheric body which is responsible for the impeding of the free flow of the life force, with the results of a rapid succumbing to diseases. hence, also, you will see how carefully assigned breathing exercises, with their subtle effects of reorganising and readjusting the subtler bodies (particularly the etheric and astral bodies) will become more and more generally used. the widespread interest in breathing today evidences a subjective recognition of this fact, though not enough is yet known about methods and effects. one other thing i would like to call to your attention is that the points of congestion may exist

this last rule is of great importance. the concentrated will of any individual and the directed will of a united group should never be employed. the free will of the individual must never be subjected to the impact of a powerfully focussed group or individual; it is far too dangerous a procedure to be permitted. will energy (particularly that of a number of people simultaneously playing upon the subtle and physical bodies of the one to be healed) can greatly increase the trouble instead of curing it. it can stimulate the disease itself to dangerous proportions and disrupt instead of cooperating with nature's healing forces, and can even eventually kill the person concerned by so increasing the disease that the patient's normal resistance can prove futile. i would ask you, therefore, in an

tanding, and the trying time of difficulty is ended. it is not possible for me to enter into explicit detail in considering these problems connected with the heart and the life energy of the disciple. they are conditioned by his ray, the initiation for which he is being prepared, and the quality, evolutionary status and the ray of those affected. there are also difficulties and problems of a more subtle nature arising from the same cause, but not localised in certain definite human relationships. a disciple serves; he writes and speaks; his words and influence permeate into the masses of men, arousing them to activity of some kind often good and spiritual, sometimes evil, antagonistic and dangerous. he has therefore to deal not only with his own reactions to the work he is doing, but also

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

the aryan and the atlantean present two extreme objectives or positions towards which the humanity of the two periods directed and still direct their attention. the atlantean civilisation was definitely religious in its attitudes; religion was the commonplace of life and the raison d' tre of all that was. the world after death was the subject of interest and unwavering, unquestioning belief. the subtle influences emanating from the unseen realms, the forces of nature and man's relation to them through a keen sensitivity, and the entire gamut of his- 32- education in the new age copyright 1998 lucis trust emotional attitudes constituted the life of the race, and coloured all that there was or might have been of embryo thought. the result of all this, inherited by us when history as we now

to do this, he must first of all discover the nature of his own qualified energies (and here the nature of the governing rays enters in) which are expressing themselves through his three lower vehicles of manifestation, and later through his integrated personality. having arrived at a measure of this knowledge and having oriented himself towards the qualified life aspect, he begins to develop the subtle, inner mechanism through which contact can be made with the more general and universal aspects. he learns to differentiate between the quality or karmic predispositions of the "unprincipled" substance of which his form and all forms are made, and the qualified principles which are seeking expression through those forms and, incidentally, to redeem, salvage and purify them so that the substa

re now integrated or at the point of integration. they are beginning to function as a unity within themselves, preparatory to a higher process which will enable them consciously to integrate into the greater whole. from the form side of manifestation, mind, emotion and brain are working in unison. now the higher correspondence of these lower forces wisdom, love and direction must appear; the more subtle energies must be enabled to express themselves. instinctively and mystically, humanity perceives that need with a clear definiteness. the instinct to go forward to higher achievement, to enquire and to search for that which is better, remains potent. humanity can be trusted to push onward and to make progress. the hierarchy of love is, however, endeavouring to hasten the process, thereby ta

ways from the universal to the particular, and secondly, the theme of citizenship, of the relationship of the unit to the whole and of the individual to the state, is the all-engrossing topic today in world affairs. with it newspapers, radio dialogues and governmental appeals all deal. this subject necessarily embodies the whole problem of individual freedom and of collective responsibility. this subtle relationship must be understood and expressed by humanity in line with the underlying principles of the entire human and planetary structure. this structure is that of an all-embracing hierarchy. in spite of the rationalisation of men's minds, this hierarchy exists and extends from the atom of substance at the very depth of manifestation to the entire solar system; it expresses in its grade

his out, for it holds a clue. summing up very briefly, i would say that the objective before the race as it enters into the new age is to "create in the light through the ordained activity of the light-body" this involves the understanding of the different light expressions the light of understanding, the light of a prearranged and comprehended process and the light of experience. with these more subtle aspects of light leading, controlling and directing the human consciousness in relation to racial generation and the perpetuation of the species, and with the science of light (a science dealing with that which concerns substance and form, for it must not be forgotten that light and substance are synonymous terms) forming an integral part of the education of parents and adolescents, we can

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

is like sunshine in a garden. weeds as well as flowers emerge. it was a new age group forcing process, tested in operation by the use of this group of chelas all of whom had voluntarily accepted, and any one of whom was free to leave at any time without- 1- copyright 1998 lucis trust blame. the values achieved were much more than any obvious comment can display. much of the deeper values are more subtle and slow to emerge. individuals benefited greatly. as a group achievement it was not a success as is made abundantly clear in these pages, but the group is a living entity on the inner planes of possible great future usefulness. mrs. bailey gave unsparingly of her life and strength to do this work which was to her an extra and a heavy burden. it was particularly distasteful to her to take t

ticipation in world affairs and a life of intense mental and spiritual preoccupation. make a most definite effort during these two days to step up your consciousness a little higher at each of the three spiritual points in each day: at the early morning meditation, at the noonday recollection, and at the sunset hour of contact. this means if you follow instructions correctly that you subject your subtle bodies to six equal points of spiritual stimulation and that you do it consciously. then at some hour in the day of the full moon, but prior to the exact hour if that hour is not possible, follow the procedure outlined below: 1. centre the consciousness in the head. 2. imagine yourself as retreating even more consciously within towards that point of contact where personality-soul and the te

e, projected unconsciously, but more and more it will be consciously voiced. results, therefore, can be expected more rapidly and prove more effective. this raincloud is formed through the joint action of the central spiritual sun, working through shamballa, and humanity itself, working hitherto through appeal to the hierarchy, but increasingly making its own direct appeal. there is necessarily a subtle indirect appeal going forth continuously from the three subhuman kingdoms in nature, but that appeal focusses itself in the human kingdom, for that kingdom is the receiving and the transmitting agent for these kingdoms, just as the hierarchy has been and is the- 113- discipleship in the new age- volume ii copyright 1998 lucis trust receiving and the transmitting agent for every human appeal

lthy humanitarian persons and philanthropists will be gradually led forward from a strictly philanthropic activity to an activity which is impulsed and brought into expression by spiritual insight, and by a recognition of the claims of christ (no matter by what name he may be called in the east or in the west) upon the financial reservoir of the world. this is a hard thing to bring about, for the subtle energies of the inner worlds take much time in producing their effects upon the objective, tangible plane of divine manifestation. money is not yet used divinely, but it will be. nevertheless, the task is well in hand and is engaging the attention of disciples upon all the rays, under the guidance and the impression of the powerful seventh ray ashram now already in process of externalisatio

alue to you in your reflective consciousness. the first and obvious interpretation concerns the eye of knowledge. but what of the eye of vision when duality is being overcome, and what of the "purpose for which the worlds were made" the little world of the individual (once individuality is achieved) and the greater world of an organised group, integrated and functioning as a unit, and the distant subtle world of divine intent? i say no more in this connection. i commend to your brooding reflection these subtle implications. i would ask you to ponder on them and prior to the wesak full moon i would ask you to write your understanding of the formula from two angles. about these two angles you definitely should have ideas. 1. the angle of the individual. 2. the angle of a group of chelas. bot

is seen by the disciple inscribed upon the plates of the unknown metal, described by me on page 249. it is formed of a series of lines which meet at a circle within a square, such as that depicted below: curiously enough, it is this ancient symbol, with its indicated reference to the emotional nature, and therefore to the atlantean consciousness, which points to a basis for progress, which is the subtle force behind the "flags of all nations" flags are symbols of the devotion of a people to their national soil and to their national spiritual objectives. they have of course been prostituted to signify national separativeness and selfishness and national patriotism, but behind the flag is a point of power which is the point of inspiration to the soul of the people. not yet, equally of course

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

itudes toward life and its arrangement and re-arrangement. i am not here dealing with the churches, the great religions or the religious organisations. i am concerned with the determining factors which are today conditioning the material life of the planet. speaking broadly, these forces and groups are occupied with material values and mental ideas. they are not principally occupied with the more subtle values, though these are incidentally present. the emphasis is upon the economic situation; upon the possession of land or cultural predispositions and tendencies and with the relations between people and nations; these latter are based fundamentally, as you know, on that which is tangible and objective, guarded, defended or gained and procured by definitely tangible means which are in them

. it is a blend of intuition, spiritual perception, cooperation with the plan and spontaneous intellectual appreciation of that which is contacted, and all this is fused and blended with and by the love which i have defined above, plus that esoteric sense which must be unfolded before the second initiation can be taken. i call this especially to your attention. seek to understand and perceive the subtle evidences of the esoteric sense, and then define it and explain its processes and evidences, invoking as you do so the higher sensibilities. and now, as to the methods to be employed in creating these groups. the primary method is the presentation of the more advanced ideas (which are stimulating in their effects upon the minds which are receptive) and the presentation of the vision, which

er, and this proclaimed appeal of millions cannot be disregarded or remain negligible. an answer must be forthcoming, though it may not take the same form as of old, because man is today in spite of appearances more capable of handling his own affairs and determining consciously his own events. no matter how unrealised, back of all these demands and prayers in the many christian countries, lies a subtle, deep-seated conviction that the return of christ is imminent; there is widespread acceptance of the concept that the presence of the son of god can be evoked and that he must come to the assistance of his people. no matter what the dogmatic interpretation or the theological idealism, some form of this belief lies behind the cry of the millions. will this demand from the hearts of men induc

ir faces against selfishness, greed, and against all that seeks to imprison the human spirit and impair its freedom. to illustrate the hierarchy demonstrated against the totalitarianism which the two great powers, germany and japan expressed when they precipitated the second world war. this they still do and will continue to do when any aspect of totalitarian greed and aggressiveness in any form (subtle and undeclared or openly demonstrated) attempts to limit the freedom of the individual, the free spiritual man, no matter what his point in evolution. toward the end of the second decade of my work, totalitarianism reared anew its most evil head, and perforce, the hierarchy took sides against this primary principle of evil, though never against any group of human beings. please note this. t

er the earth. during the interim between reception and distribution, it has been transformed into the energy of goodwill and into that light which will illumine the minds of men. the great invocation now being used by so many has greatly facilitated the receptivity of men; the creative appearance of effective goodwill can, however, be some time in manifesting. nevertheless, nothing can arrest its subtle working and its eventual widespread appearance, on a scale great enough to be effective throughout the whole world. this greatly to be desired expression of divine purpose will be fulfilled if humanity (as a whole) stands in steady expectancy, wise activity, and makes broad and brotherly decisions. as i have often told you, the- 421- the externalisation of the hierarchy copyright 1998 lucis

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

ing energies, and later wisely to distribute the forces of the divine will in the three worlds where lies their major responsibility. the focussed will of god, in its immediate implications and application, constitutes the point of tension from which shamballa works in order to bring about the eventual fruition of the divine purpose. there is a definite distinction between purpose and will; it is subtle indeed, but quite definite to the advanced initiate, and therefore the dualistic nature of our planetary manifestation and our solar expression appear even in this. the members of the council at shamballa recognise this distinction and therefore divide themselves into two groups which are called in the ancient parlance, registrants of the purpose and custodians of the will. will is active

f hierarchy and throws a light upon the way of the higher evolution. great movements and progressions have always taken place upon the subjective side of life; it is these subjective activities which have made it hard for disciples to grasp the truth and arrive at some true realisation of the subjective situation which ever exists between the hierarchy and shamballa. the energies concerned are so subtle, and the beings involved are so advanced and so highly developed (even from the angle of the initiate of the third degree, that it is well-nigh impossible for the teachings (which i seek to give) to be worded in such a manner that they become comprehensible. all that i can do is to make certain statements which (from the standpoint of those i teach) are not verifiable; they have to be accep

al forces, and although they are the result of man's own effort and activity down the ages, they are largely unrealised, unseen obstacles to his progress. they constitute the lowest concentration of forces precipitated from levels of activity other and higher than the physical, as you understand physical substance. if one might use a phrase which, even if true, is misleading, they lie between the subtle inner man, mental and astral, and his physical brain. they are that which prevents brain registration of the world of causes and of meaning. this inner world can be emotional or mental in its focus and in its force precipitation on to the etheric plane. it can be the fused result of personality integration and be a combination of energies; or it can be dominated by the effects of soul energ

own the ages. we know it to be profoundly inadequate as yet to express or to produce in manifested form the beauty of that design and to create in conformity with god's thought; but age by age the thinking capacity of man and his creative imagination have wrought out the slowly unfolding design, and will continue to do so; every great world cycle sees the emergence of greater beauty, and sees the subtle effects of man's thinking upon the subhuman kingdoms in nature steadily bringing the unknown to the surface, altering the nature of the flora and the fauna of the planet, and preparing the way for that time of wonder when the hierarchy will again be exoterically directing the plan upon the earth and aiding mankind to work with a fuller understanding of the divine design. here again is anoth

unitedly through this door on to the way. speaking symbolically, this externalisation is for the members of the hierarchy an act of sacrificial service, but it is also a symbolic gesture. the hierarchy incarnates on earth again, and for the first time since its last incarnation in atlantean days. it is, however, a group incarnation and not the incarnation of individual members. this is probably a subtle point too difficult for you to grasp. the externalisation of the hierarchy, therefore, and the restoration of the mysteries, are not something done for humanity or simply carried out because men have earned a closer contact, have the right to some reward or are now so spiritual that the hierarchy can have a good and useful time helping them. the picture is entirely different. what looms wit

eness; a master has to be aware at any time on any plane and at will. it will also be obvious to you that this will be a growing and an increasing perception for which the intermediate stages, between initiations, prepare the initiate. gradually, each one of the five senses, plus the common-sense (the mind, has to demonstrate the effectiveness of its higher correspondence and thus of a developing subtle apparatus. through this apparatus the initiate is put in touch with widening areas of the divine "state of mind" or with the planetary consciousness, until "the mind that is in christ" becomes truly the mind of the initiate, with all that those words entail of meaning and esoteric significance. consciousness, sensitivity, awareness, planetary rapport, universal consciousness these are the w

ALICE BAILEY THE LABOURS OF HERCULES

t so, my son, replied the teacher "the way is long. two things alone i will confide to you, and then it is for you to prove the truth of what i say. remember that the sacred tree is [55] guarded well. three maidens fair cherish the tree, protecting well its fruit. a dragon with one hundred heads protects the maidens and the tree. guard thyself well from strength too great for thee, from wiles too subtle for thy comprehension. watch well. the second thing that i would say to thee is that thy search will carry thee where five great tests will meet thee on the way. each will afford thee scope for wisdom, understanding, skill and opportunity. watch well. i fear, my son, that you will fail to recognize these points upon the way. but time alone will show; god speed thee in thy search" with confi

od and of the fiercely fought battles in the four signs of strenuous activity; and in these four final signs demonstrate the gains achieved and the powers developed. this brief summation of the signs, as they affect hercules, will serve to give some idea of the wonderful synthesis of the picture, and of the steady progression, and of the controlled unfolding of the various forces which play their subtle parts in bringing about the changes in the life of man. three words summarize the objective self-awareness or the conscious aspect of the evolving human being: instinct, intellect, intuition. the sign which we are now studying is predominantly the sign of instinct; but the sublimation of instinct is the intuition. in the same way, as matter has to be lifted up into heaven, so instinct has t

tions loud, hercules escaped again into the mountains high, and again renewed his search. up to the limits of the snow he went, following the tracks of the fierce boar; up to the heights and bitter cold he followed it, and yet he saw it not. and night was drawing on, and one by one the stars came out, and still the boar outdistanced him. hercules pondered on his task and sought within himself for subtle skill. he set a snare with skill, and wisely hid, and then he waited in a shadow dark for the coming of the boar. and hour by hour went by, and still he waited till the dawn drew near. out from its lair the boar emerged, seeking for food, driven by ancient hunger. and in the shadows near the snare waited the son of man. into the snare the boar fell and in due time hercules released the sava

eresting circle where he was living as a human being. it is a rule in occultism that, on the ladder of initiation, if you cannot live purely in your own home circle you are of no use in heaven or hell. what do i mean by "pure? we use the word largely in its physical sense but "pure" really is freedom from the limitations of matter. if i am in any way imprisoned even by my mind, which is a form of subtle matter, i am not pure. if i have any selfish emotions, i am not pure. hercules had to purify himself. then we read that he had to be initiated into the mysteries. as far as i can understand it (and i may be wrong) this means that you go through your own personal hell before you can go through the universal hell. you have a terrible time in your own life and you are initiated as you undergo

ANALYSIS OF THE 5 6 INITIATION

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 anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant. the prayer begins "and the \yhla jwr moved upon the face

ARADIA GOSPEL OF THE WITCHES

established character of dianaamong theinitiated (for which she was bitterly reviled by the fathers of the church) was that of a beautiful hyp-ocrite who pursued amours in silent secrecy.thus as the moon endymion lay with her,so did hippolytus and verbio.(on which the reader may consult t ertullian,de falsa religione, lib. ii. cap. 17, and pico demirandula, la strega.)but there is an exquisitely subtle, delicately strange idea or ideal in the conception of the apparentlychaste clear cold moon casting her living light by stealth into the hidden recesses of darkness andacting in the occult mysteries of love or dreams. so it struck byron 21 as an original thought thatthe sun does not shine on half the forbidden deeds which the moon witnesses, and this is empha-sised in the italian witch-poem

BALANCE J

nse of his london roots. his use of coloured auras, halos, symbols and sigils add up to create an enhanced style of portraiture that he called glyphographs. spare s women are always powerful in a way that strongly links them to the fin de siecle cult of the female in an artistic vision that flows from the sumptuous art nouveau forms through to the streamlined art deco ideal of the feminine. he is subtle and sensitive in his handling of all human and non-human forms, but it is to women that he gives the most ravishing attention. his female forms possess strength and sensuality, and a mystery that is both beautiful and intoxicating. and he paints them in so many different aspects, from the strong statuesque amazons and the intensely active and nubile sorceresses that inhabit the pages of the

nity sinking into the pit of conventionality. hail! the convention of the age is nearing its limit. and with it a resurrection of the primitive woman. and then there are his film stars. they are sidereal seductresses, sirens and cyphers, pictures of ravishing beauty that resonate with bewitching frequencies. sidereal means relating to or involving the stars. spare developed a curious technique of subtle distortion in which his slightly askew portraits seem to suggest much more of the sitters personality and magickal content than is apparent in a more conventional depiction. ghosts are sidereal he wrote and it seems to me that his strange geometric experiments pierce through to the soul of the stars. from this i can find a definite magickal thrust that culminates in the commissioned work he

all possible you come back and take a second or a third look at the exhibition. a primary reason to do so is to perceive how the work continually changes for the viewer. the extraordinary metamorphic qualities of spare s work are best pronounced when viewed in conjunction with other people. i have experienced marvelous revelations taking place in the pieces in my own collection, seeing one set of subtle attributes with one person, and having an entirely new set revealed to me as i viewed them with someone else. very often hidden faces leap out of the chaotic backgrounds, and trees and vegetation reveal nyads and dryads. i have a small psychic landscape in which the weather looms over a fairie hill. i have sat with my friend and watched as the brooding sky has opened and drenched the whole

BASIL VALENTINE TWELVE KEYS

of the best and finest gold, and separate it into its component parts by those media which nature vouchsafes to those who are lovers of art, as an anatomist dissects the human body. thus change your gold back into what it was before it became gold; and thou shalt find the seed, the beginning, the middle, and the end vthat from which our gold and its female principle are derived, viz, the pure and subtle spirit, the spotless soul, and the astral salt and balsam. when these three are united, we may call them the mercurial liquid: a water which was examined by mercury, found by him to be pure and spotless, and therefore espoused by him as his wife. of the two was born an incombustible oil; for mercury became so proud that he hardly knew himself. he put twelve keys of basil valentine 17 of 95

the best gold purged and refined with antimony, the gold being previously beaten into plates of the greatest possible thinness. put the whole into a smelting pot and subject it to the action of a gentle fire for twelve hours, then let it be melted for three days and three nights more. for without the ferment of gold no one can compose the stone or develop the tinging virtue. for the same is very subtle and penetrating if it be fermented and joined with a ferment like unto itself: then the prepared tincture has the power of entering into other bodies, and operating therein. take then one part of the prepared ferment for the tinging of a thousand parts of molten metal, and then you will learn in all faith and truth that it shall be changed into the only good and fixed gold. for one body tak

nd as to what they must start with, and as to the consequent theory. so i will, in the first place, speak very briefly concerning mercury, secondly concerning sulphur, thirdly concerning salt; for these are the essence of the matter of our stone. in the first place, you must know that no ordinary quicksilver is useful, but our quicksilver is produced from the best metal by the spagyric art, pure, subtle, clear, and glistening, like a spring, pellucid even as crystal, free from all dross. hence make water or combustible oil. for mercury was in the beginning water, and herein all the sages agree with my dictum and teaching in this oil of mercury dissolve its own mercury, from which the water in question was made, and precipitate the mercury with its own oil. then we have a twofold mercurial

this oil of mercury dissolve its own mercury, from which the water in question was made, and precipitate the mercury with its own oil. then we have a twofold mercurial substance; but you must twelve keys of basil valentine 76 of 95 know that gold must first be dissolved in a certain water, as explained in my second key, after the purification described in the first key, and must be reduced into a subtle calx, as is mentioned in the fourth key. next, this calx must be sublimated by the spirit of salt, again precipitated, and by reverberation reduced into a subtle powder. then its own sulphur can more easily enter into its substance, and have great friendship with the same, for they have a wondrous love towards each other. thus you have two substances in one, and it is called mercury of the

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

ci 1988, pp. 190-193; de nebesky-wojkowitz 1998, pp. 481-483; and karmay 1998a for more on the life-force. 16 degree, ascribing to them both the respiratory nature of traveling through the channels.24 i will add one other word to this classification, that of the mind (sems, as it is understood in wholly buddhist terms.25 this mind consists of the karmic constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called wang tang (dbang thang, though this is more akin to fate or fortune; it acts according to the state of one s karmic merit in order to infl

figures 39 and 40. diverse explanations exist for where exactly the deity comes from to possess the oracle. for de nebesky-wojkowitz, the answer most commonly provided is that the deity originates from the seed syllable at the center of the shield that the oracle wears, as described above.179 contrariwise, havnevik explains that deities enter the oracle through the fingers or toes by way of their subtle channels, as discussed in the introduction.180 at this point of the trance, praise is sung to the deity now present within the oracle s body and ready to attend to the needs of those present. tea, and in some cases tormas, are offered to the deity-possessed oracle. if the ceremony is taking place within the actual throne room of the deity, such as in the case of the 176 see havnevik 2002, p

come oracles. generally, a young child of the lay community, who has been known to have a relationship with surrounding deities and who is able to sense them, will fall ill around the time of puberty. this illness is a sign of a particular deity attempting to possess the adolescent and is called "god sickness (lha nad; it results when the deity is unsuccessful due to impurities within the child s subtle channels. once this has been properly diagnosed by a lama or perhaps another oracle, the illness is cured by a ritual process that 121 "opens" the channels of the child, cleansing the impurities within and allowing the deity to descend properly.185 the next step for the child is training, wherein he or she learns to master the state of possession and utilize the process for the communal ben

and describing the abode or ma..ala of the deity, which equally possesses the immediate vicinity of the ceremony. this "ma..alafication" to use a term coined by kapstein of the landscape is a much more prominent ritual event in sacred tibetan dances( cham) that are performed for the laity by monastic institutions in order to subjugate demonic influences and increase merit for the community.246 a subtle reference to the power within these performances is noticeable in the dance sometimes performed by oracles especially state oracles like nechung during the course of a trance. given these various elements, it is clear that the oracle tradition has provided another vehicle by which lay and monastic communities utilize the power of protector deities toward pragmatic ends. this further illustr

BLAVATSKY H P ANTHROPOGENESIS

iled from public view are the most important facts of anthropogenesis, two passages are now quoted from two kabalistic books. the first is from the book of the concealed mystery (429) from a light-bearer (one of the seven sacred planets) of insupportable brightness proceeded a radiating flame, dashing off, like a vast and mighty hammer, those sparks which were the prior worlds (430) and with most subtle ether were these intermingled and bound mutually together, but only when they were conjoined together, even the great father and great mother (431) from hoa, himself, is ab, the father; and from hoa, himself, is ruach, the spirit; who are hidden in the ancient of days, and therein is that ether concealed (432) and it was connected with a light-bearer (a planet and its angel or regent, which

t is "the same and the other" as the great initiate- philosopher said; for the ego (the "higher self" when merged with and in the divine monad) is man, and yet the same as the "other" the angel in him incarnated, as the same with the universal mahat. the great classics and philosophers felt this truth, when saying that "there must be something within us which produces our thoughts. something very subtle; it is a breath; it is fire; it is ether[[vol. 2, page] 89 pitris of the gods and demons. it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is harmony (voltaire. all these are the manasam and rajasas: the kumaras, asuras, and other rulers and pitris, who incarnated in the third race, and in this and various other ways endowed mankind with mind. there ar

ciples" or call them by any other name you please. why do the seven nervous plexuses of the body radiate seven rays? why are there these seven plexuses, and why seven distinct layers in the human skin "having projected their shadows and made men of one element (ether, the progenitors re-ascend to maha-loka, whence they descend periodically, when the world is renewed, to give birth to new men "the subtle bodies remain without understanding (manas) until the advent of the suras (gods) now called asuras (not gods" says the commentary "not-gods" for the brahmins, perhaps, but the highest breaths, for the occultist; since those progenitors (pitar, the formless and the intellectual, refuse to build man, but endow him with mind; the four corporeal classes creating only his body. this is very plai

he esoteric scriptures. the "manushyas (men) and the manus are here equivalent to the chaldean "adam- this term not meaning at all the first man, as with the jews, or one solitary individual, but mankind collectively, as with the chaldeans and assyrians. it is the four orders or classes of dhyan chohans out of the seven, says the commentary "who were the progenitors of the concealed man" i.e, the subtle inner man. the "lha" of the moon, the lunar spirits, were, as already stated, only the ancestors of his form, i.e, of the model according to which nature began her external work upon him. thus primitive man was, when he appeared, only a senseless bhuta* or a "phantom" this "creation" was a failure, the reason of which will be explained in the commentary on sloka 20 (b) this attempt was agai

ere he (michael) is called very plainly "the prince of the faces of the lord, the glory of the lord" both (jehovah and michael) are "the guides of israel. chiefs of the armies of the lord, supreme judges of the souls and even seraphs* the whole of the above is given on the authority of various works by roman catholics, and must, therefore, be orthodox. some expressions are translated to show what subtle theologians and casuists mean by the term ferouer* a word borrowed by some french writers from the zend avesta, as said, and utilized in roman catholicism for a purpose zoroaster was very far from anticipating. in fargard xix. of the vendidad it is said (verse 14 "invoke, o zarathustra! my farvarshi, who am ahura mazda, the greatest, the best, the fairest of all beings, the most solid, the

he example to other nations who thus anthropomorphized and carnalized the grandest metaphysical truths. narada makes it plain and is made to say "the smoke of that fire, which is of excellent glory, appears in the shape of darkness (verily so "its ashes (are) passion; and goodness is that in connection with it in which the offering is thrown: i.e, that faculty in the disciple which apprehends the subtle truth (the flame) which escapes heavenward, while the objective sacrifice remains as a proof and evidence of piety only to the profane. for what can narada mean in teaching that "those who understand the sacrifice understand the samana and the vyana as the principal (offering; and "the prana and apana, but portions of the offering. and between them is the fire. that is the excellent seat of

BLAVATSKY H P COSMOGENESIS

erialism, the theory which regards mental phenomena as the product of molecular change in the brain; i.e, as the outcome of a transformation of motion into feeling. the cruder school once went so far as to identify mind with a "peculiar mode of motion, but this view is now happily regarded as absurd by most of the men of science themselves (2) monism, or the single substance doctrine, is the more subtle form of negative psychology, which one of its advocates, professor bain, ably terms "guarded[[footnote continued on next page[[vol. 1, page] 125 the real meaning of the tabernacle. in the egyptian temples, according to clemens alexandrinus, an immense curtain separated the tabernacle from the place for the congregation. the jews had the same. in both, the curtain was drawn over five pillars

rounds, and finally evolve their shadows at the beginning of the fourth round for the second class, or those who come behind them. 2. those monads that are the first to reach the human stage during the three and a half rounds, and to become men[[footnote(s* we are forced to use here the misleading word "men" and this is a clear proof of how little any european language is adapted to express these subtle distinctions. it stands to reason that these "men" did not resemble the men of to-day, either in form or nature. why then, it may be asked, call them "men" at all? because there is no other term in any western language which approximately conveys the idea intended. the word "men" at least indicates that these beings were "manus" thinking entities, however they differed in form and intellect

the ancestors of man, become in reality man himself. they are the "monads" who enter on the cycle of evolution on globe a, and who, passing round the chain of planets, evolve the human form as has just been shown. at the beginning of the human stage of the fourth round on this globe, they "ooze out" their astral doubles from the "ape-like" forms which they had evolved in round iii. and it is this subtle, finer form, which serves as the model round which nature builds physical man. these "monads" or "divine sparks" are thus the "lunar" ancestors, the pitris themselves. for these "lunar spirits" have to become "men" in order that their "monads" may reach a higher plane of activity and self-consciousness, i.e, the plane of the manasa-putras, those who[[vol. 1, page] 181 a triple evolution in

d over by kshetrajna (embodied spirit) proceeds the evolution of those qualities. from the great principle mahat (universal intellect, or mind. proceeds[[footnote(s* the eastern occultist says "are guided and informed by the spiritual beings" the workmen in the invisible worlds and behind the veil of occult nature, or nature in abscondito[[vol. 1, page] 285 hermes christianized. the origin of the subtle elements and from these the organs of sense (book i, ii. thus it may be shown that all the fundamental truths of nature were universal in antiquity, and that the basic ideas upon spirit, matter, and the universe, or upon god, substance, and man, were identical. taking the two most ancient religious philosophies on the globe, hinduism and hermetism, from the scriptures of india and egypt, th

mutual action of bodies in a physical sense. to him it was, he said, a purely mathematical conception involving no consideration of real and primary physical causes. in one of the passages of his "principia (defin. 8, b. i. prop. 69 "scholium, he tells us plainly that, physically considered, attractions are rather impulses. in section xi (introduction) he expresses the opinion that "there is some subtle spirit by the force and action of which all movements of matter are determined (see mod. mater, by rev. w. f. wilkinson; and in his third letter to bentley he says "it is inconceivable that inanimate brute matter should, without the mediation of something else which is not material, operate upon and affect other matter, without mutual contact, as it must do if gravi[[vol. 1, page] 491 gravi

auses into the domain of physics. leibnitz called his principle of attraction "an incorporeal and inexplicable power" the supposition of an attractive faculty and a perfect void was characterized by bernoulli as "revolting" the principle of actio in distans finding thus no more favour then than it does now. euler, on the other hand, thought the action of gravity was due to either a spirit or some subtle medium. and yet newton knew of, if he did not accept, the ether of the ancients. he regarded the intermediate space between the sidereal bodies as vacuum. therefore he believed in "subtle spirit" and spirits as we do, guiding the so-called attraction. the above-quoted words of the great man have produced poor results. the "absurdity" has now become a dogma in the case of pure materialism, w

BLUE EQUINOX

ther had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the equinox 58 the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more th

one way of the will. and this is possible, because all ways are in actual truth one way, the universe being itself one and one only, and its appearance as multiplicity that cardinal illusion which it is the very object of love to dissipate. liber cl 113 in the achievement of love are two principles, that of mastering, and that of yielding. but the nature of these is hard to explain, for they are subtle, and are best taught by love himself in the course of the operations. but it is to be said generally that the choice of one formula or the other is automatic, being the work of that inmost will which is alive within you. seek not then to determine consciously this decision, for herein true instinct is not liable to err. but now i end, without further words: for in our holy books are written

ody of light (and also by many other names) and set yourself to travel in this form, making systematic exploration of those worlds which are to other material things what your own body of light is to your own material form. now it will occur to you in these travels that you come to many gates which you are not able to pass. this is because your body of light is itself as yet not strong enough, or subtle enough, or pure enough: and you must then learn to dissociate the elements of that body by a process similar to the first, your consciousness remaining in the higher and leaving the lower. in this practice do you continue, bending your will like a great bow to drive the arrow of your consciousness through heavens ever higher and holier. but the continuance in this way is itself of vital val

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 the infinite energy of the whole universe is therein, what then is possible but that it return to its own first liber cl 123 intention, dissolving itself little by little into that light which is its most secret and most subtle nature? for this universe is in truth zero, being an equation whereof zero is the sum. whereof this is the proof, that if not, it would be unbalanced, and something would have come from nothing, which is absurd. this light or nothing is then the resultant or totality thereof in pure perfection; and all other states, positive or negative, are imperfect, since they omit their opposites. yet

hey omit their opposites. yet, i would have you consider that this equality or identity of equation between all things and no thing is most absolute, so that you will remain no more in one than you did in the other. and you will understand this greatest mystery very easily in the light of those other experiences which you have enjoyed, wherein motion and rest, change and stability, and many other subtle opposites, have been redeemed to identity by the force of your holy meditation. the greatest gift of the law, then, cometh forth by the most perfect practice of the three lesser gifts. and so thoroughly must you travail in this work that you are able to pass from one side of the equation to the other at will: nay, to comprehend the whole at once, and for ever. thus then your time-and-space

seems to have a parallel in j. st. j. again on page 96 .i must attain or. an end to j. st. j. seems similar to the state arrived at one sept. 5, 1910, when i determined to ask the last why? and afterwards entered into peace. on page 133 he says .subtly, simply, imperceptibly gliding i passed away into nothing. i felt the interior trembling kindle itself into a kiss. also i was given to enjoy the subtle presence of my lord interiorly during the whole of the twelfth day. but he withdrew himself. yet leaving a comfort not to be told, a peace. the peace. yes, with me also the peace has remained, but sometimes i cannot connect myself with it, or fail to do so, being led away by maya. then comes the entry of the thirteenth day .being entered into the silence let me abide in the silence. amen. a

BOOK T

ion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undines. xii. the princess of the waters; the lotus of the palace of the floo

neral equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's feet are dark-driving stratus clouds. he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 degree taurus to 20 degree gemini. fire of air king of the sylphs and sylphides. xiv. the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a thr

the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child's head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20 degree virgo to 20 degree libra. water of air queen of the sylphs and sylphides. xv. the prince of the chariot of the winds king of swords a winged king with winged crown, seated in a

g down them, and placed in the centre at the top and bottom of the card respectively, are the symbols of mercury and sagittarius for the decan. too much force applied too suddenly. very rapid rush, but quickly passed and expended. violent, but not lasting. swiftness, rapidity, courage, boldness, confidence, freedom, warfare, violence; love of open air, field-sports, gardens and meadows. generous, subtle, eloquent, yet somewhat untrustworthy; rapacious, insolent, oppressive. theft and robbery. according to dignity. hod of hb:y (hasty communications and messages; swiftness. therein rule the angels hb:nthhyh and hb:haayh. xxxiv. the lord of great strength nine of wands or torches four hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of

BOOK OF PLEASURE

o 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 desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. the book of pleasure (self love) get

gation of all conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laughter at the time of ecstasy in union, and by practice till that emotion is untiring and subtle. the law or reaction is defeated by inclusion. were he to enjoy an hundred pleasures at a time, however much his ecstasy, he does not lose, but great increase takes place. let him practise it daily, accordingly, till he arrives at the centre of desire. he has imitated the great purpose. like this, all emotions should find equipoise at the time of emanation, till they become one. thus by hin

BOOK OF SATYRS

eavy mystification, but by reason of clearly incisive and circumstantial detail, informed nevertheless, with so psychic an intention that the familiar is made to be the haunt of what is startling and indeterminable. in his art spare continually achieves the unexpected; his pattern is always original; his characteristic line is of fine nervous quality; his types are powerfully visualised. the very subtle irony of his temper is apparent in a hundred whimsical ways-in attitudes, gestures, expressions-too delicate to be more than contributory to the whole impression. this appropriate irony especially fits spare for satire, and it is here to be seen and felt, for it can neither be disregarded nor forgotten-which words it is well to be able to write of one satirist in our day of curbed enthusias

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e give the number 8 to strength and 11 to justice, while virtually every other writer and deck shows 8 to be justice and 11 strength! many writers on the tarot frighten away would-be students with their needlessly veiled and lofty descriptions and interpretations. one such writer says, of the major arcana "their symbolism is a type of shorthand for metaphysics and mysticism. here are truths of so subtle and divine an order that to express them badly in human language would be a sacrilege. only esoteric symbolism can reveal them to the inner spirit of the seeker. he does, however, go on to express them in human language and i must confess that i intend to do the same! how do the cards work and how are they used? as with all tools of divination the tarot, crystal ball, tea leaves, etc. they

d from within (b) use the pendulum, either working on a "yes/no" basis or with sketch maps of the various rooms the keys might have been left in. 6. beware the power of suggestion. do not tell him what you see. enquire about his health. if he claims to be feeling fine, then drop the subject. it might be a good idea to get him to have a full medical check-up, but this should be suggested in a most subtle way with no hint of worry. lesson nine 1. don't rush your working of the tarot. the more you use it, the better you will find you are able to interpret the cards. 2. your interpretation your feeling is what counts. speaking very generally, this card could show a problem in relationships, particularly close relationships (family and close friends. it could be a break-up in the home, at work

CASE PAUL F THE BOOK OF TOKENS

n continueth on its course. whatsoever existeth hath its beginning in my will, continueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it do all creatures have a part. 6 from my substance all things derive their substance, and all that hath form is built from my four-fold elemental manifestation. four are the subtle principles which the wise conceal from the uninitiate by the names: fire, water, air, and earth. in endless variety of mixture and proportion, directed by my will, these mingle together for the production of forms. they are transmutations of a single essence, and from their mingling are brought forth all things. watching thus the multiplicity of existences proceeding from my single essence

ed to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient phy

rks, of all devotion. from knowledge of me cometh the lesser knowledge of the things which i have brought forth. of no avail is this lesser knowledge unless it be founded upon the knowledge of my superior and inferior natures [34] g i m e l hence it is written" remember now thy creator in the days of thy youth, and thy days'shall be long" to keep me in vivid remembrance is to unite thyself to the subtle principle of life eternal. 8 mine inferior nature is the bond of union between myself and all created beings. hence it is likened to gimel, the camel, which bringeth a man safe through desert wastes from city to city. again it is likened to gimel because the camel beareth rich and costly merchandise. and again, for that the camel betokeneth travel and communication, being thus a symbol of c

of forms outworn. this is mine aspect of severity, and of this it is written "tetragrammaton elohim is a devouring fire" thus am i as one who testeth gold in a furnace, and this aspect of my being presenteth to the unrighteous a face of wrath. yet by the purgation of fire do i uphold and sustain thee in every moment of thy life [139] the book of tokens 3 behold, i am he who tryeth thee with many subtle tests. wise art thou if thou knowest that the subtle serpent of temptation is in truth the anointed one who bringeth thee to liberation. 4 i am he who establisheth the time of the decree, who declareth the term of the days of adam. the fullness of those days shall see the strengthening of thy weakness, o israel, and in the renewal of thy powers shall be made manifest the plenitude of my gre

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

day energies with the power of solar magick, which tends to be more immediate than lunar. so if you are seeking a new beginning, go for dawn. for full power or realising your potential, carry out your rituals at noon, the height of the sun, and for banishing spells, try sunset. you will know instinctively if it's a solar or lunar issue and whether you need a blast of sun power or clarity, or more subtle moon bindings or unravellings- seite 143 wicca01.txt [insert pic p234 [insert pic p235] table of planetary hours- angelic correspondences you can, if you wish, use angelic rulers instead of planetary ones for the magical hours, or combine the energies of both. in practice, if your magick has a spiritual focus or is concerned with healing or global or ecological matters, angels work better t

DANCE OF THE WITCHES

ner. 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 at length about the need to change more than one's individual, moment-to moment perspective to *truly* achieve the trance; one needs to change the basic worldview and understanding of their relationship to what appears to us as the "world around us. a deeper perspective change is really needed to appre

if you allow yourself to rest in the secure knowledge that all things are united, and that all motions and events and even words and thoughts echo through an intimate, inter-locked natural system of relationship and fate, you will be more able to appreciate the affects of your invocations and ritual motions, and more able to 'feel' them bringing about the needed and desired transformations on the subtle level. keeping the understanding of connectivity firmly in mind and trusting it implicitly is a foremost vital thing to bear with you in your rites. secondly, when you perform rites and make invocations, or anything, always gently allow yourself to be as deliberate and steady as possible- when i say this, i mean that you should always speak, act, move, and even think with a deliberate, plan

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

lothian and lord astor, those arch appeasers, were suddenly making speeches saying exactly the opposite of what they had said before "war with germany" they cried. lothian was also calling for an alliance with russia. they demanded a policy of conscription into the armed forces, as did astor's times9 and lord amery, the man who had supported hitler so vigorously. the switch in policy wasn't even subtle. it was painfully transparent if you knew the elite game plan. chamberlain's use to the elite was almost over. his successor, winston churchill (comm 300, was being manoeuvred into place. all that was left was to remove chamberlain and the knives of his former 'friends' were sharpened. there can be few greater examples of hypocrisy in the house of commons chamber than when leopold amery, ec

o persuade people to accept those stepping stones, each one must be presented in isolation. if once they are seen by the general psychological fascism 357 public as links in a chain leading towards a global centralised tyranny, obviously the game is up. if you want barcoded human beings linked to a central computer, you must first get them to accept credit and identity cards. you can be even more subtle by announcing first of all that the identity cards will not be compulsory, as michael howard did at the conservative party conference in 1994. shouts of dismay from the audience who want them to be compulsory make you look positively moderate in comparison, and initial opposition from the civil liberties groups is diluted because the government says "but they are not compulsory; people have

what they are being used to promote by the one world government brigade. i also never cease to be amazed at the numbers of apparently open-minded people who have, in truth, given their minds away to the man, sorry the "living god on earth, called sai baba. these are people who dismiss religion as mind control and urge others to think for themselves! designer manipulation of belief systems is very subtle, but extremely effective and the same centralised tyranny can be presented in many ways to suit the mindset of different groups of people. we can expect a stream of guru-type figures and 'spiritual' organisations being manipulated to do this or knowingly doing so. if spiritual people and groups accept the one world government plan as part of the journey to wholeness and oneness they will be

eedom more effectively than anything else. that is to love, forgive, and respect ourselves. the first step to that is to deprogramme our minds from the manipulated messages of the global elite and allow ourselves to be, think, and feel, what we really are. the real us, not the robot version. deprogramming the mind an ever-increasing number of people are deprogramming themselves from a lifetime of subtle and less than subtle mental dictatorship. the minute-by-minute messages from the media, religion, and the 'education' system, together with the inherited 'values' we absorb without question, have been designed to create a concrete prison of dogma in our consciousness. i refer to religion and the other empires of manipulation as psychological fascism. it turns our mind into a rigid enemy, wh

as a loss".4 this happened to me in 1991, when the fantastic ridicule i attracted from virtually the entire united kingdom allowed me to let go of the old perceptions and the concern of what others thought of me. i entered another reality in which being true to myself and my heart became far more important than worrying what anyone would think of me. i can't recommend it highly enough. within the subtle levels of the volunteers were preprogrammed spiritual 'alarm clocks' which have been activated increasingly since the late 1980s. they have suddenly opened their eyes to another understanding and they are now creating another reality. some have been in the financial world, or business, religion, education, and medicine. others have been mothers at home, unemployed people, or those who have

eedimensional reality into the fourth and fifth dimensions.5 at the same time, the old vibration seeks to hold on to its domain and this is reflected physically as those awakening and changing their thinking and the elite who wish to impose still further the old patterns of control and domination. this is the tussle symbolised by uranus and saturn. this and the photon energies are stirring up the subtle levels of the planet consciousness- mother nature, gaia, the earth spirit- and this is having magnetic consequences in the earth's energy field. the planet is the physical body of a consciousness with a mind and emotions. the earth is not just a physical sphere spinning in space. she thinks and feels, just like we do. she is part of us, and we of her. the weather and geological changes are

DAVID ICKE CHILDREN OF THE MATRIX

ludicrous religion; or the children of jehovah's witnesses who have been denied life-saving blood transfusions because their brain-dead parents insist on conducting every aspect of their lives according to the contradictory dictates of a book purveying stories of pure fantasy. the creation of the mental and emotional sheep pen of norms, which imprisons 99% of humanity, goes on minute by minute in subtle and less subtle ways. there are children of christian, jewish, muslim, or hindu parents who don't accept the religion, but still follow it because they don't want to upset their family. then there is the almost universal fear of what people think of us if we speak a different version of reality or live a different kind of life. note that the fear for those who wish to break out of the sheep

ultraterrestrials are able to guide and control human events through evil men lusting for power."8 exactly. keel goes on..the startling truth, as carefully recorded by the ancient historians, is that ultraterrestrials have always been in direct contact with millionsof individuals and that they actually ruled directly over mankind for many years. in recent centuries their influence has become more subtle, but it is always there."9 only by understanding the nature of the infinite frequencies or densities of existence can we begin to see the plot. we are being controlled and manipulated on this planet from other dimensions or densities and have been for thousands of years, at least. the well known writer and researcher on "ufo" topics, dr jacques vallee, asked the right questions when he said

DAVID ICKE THE BIGGEST SECRET

orgasm the mind psyche is wideopen to access other higher or lower dimensions, depending on the state of being ofthose involved. these mind control programmers have high-tech equipment whichstimulate those parts of the brain which trigger the orgasm and so open the mind of thevictim to the lower demonic dimensions, the reptilians. the programming techniquesare highly sophisticated and often very subtle. one common monarch technique is thedouble bind in which you say two opposites in the same sentence to cause confusion:dont believe any of this, its all true is an example.13 slavery is not confined tohistory. slavery is happening all over the world today, including, no, especially, inbritain, the united states, and other civilised countries. paedophiles make the newsfrom time to time, but

ctivated to conjure such a thought. whenyou meet violence with violence what do you get every time? twice the violence. yes,thats going to make an enormous contribution to peace. also, when anyone usesviolence against the system, it gives the brotherhood a public excuse to use its high-tech weaponry to blow away the opposition in the name of the rule of law. i think weneed to be just a touch more subtle than stockpiling weapons, somehow. i have metsome of the more extreme christian patriots in the united states and as i said to one: idont know which i dislike more, the world controlled by the brotherhood, or the oneyou want to replace it with. this particular guy talked about freedom and the need todefend it with armed resistance while claiming that black people were genetically491inferior

DAVIDSON DAN SHAPE POWER

cusing tools. these serve as the two dimensional form. when this two dimensional form is expanded into three dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally

inding where a flow in a two dimensional pattern can be biased to follow a given pathway. he found that the pattern must be drawn with one continuous stroke of the pen, instead of being drawn in sections. as i understand this, as the pen or pencil moves to draw the pattern, crystals are deposited which point in the direction of the pathway, like fallen dominoes, serving as a kind of waveguide for subtle or aether energy. perhaps something of this nature might serve to create a conduit for the biasing of an energy flow into a collector. once the collector is charged, it can be extracted by draining it off or in the form of a sudden discharge. another claim that illustrates how shape power could be used is in the incunabula files. under the premise that there are an infinite number of other

a true clairvoyant is able to see the energy fields of the aetheric plane such as the light around a person (i.e, the aura, around various activities of light in nature (e.g, around and inside trees and living organisms, around geometrical shapes, around magnets, can see into matter, has both microscopic and telescopic vision and many other remarkable abilities. they can see the flow direction of subtle energy fields, its color, and general shape. my experience in psychic research and psychological testing enabled me to identify some first rate clairvoyants who have provided additional, very valuable, insight into the science of shape power. in this book, i have lumped all the clairvoyants for purposes of simplicity. this was done to protect the various identities as they all wish to remai

are left and right handed labyrinths. direction of the labyrinth maze determines the type of energy which it focuses. the esoteric function of the maze is to guide the person through the shape power pattern and tune them into the energies associated with the pattern. its other obvious function is to channel earth energy. most labyr inths create clockwise and counterclockwise energy vortexes with subtle difierences and effects. these single-path, magical mazes are found in many places, such as china, united states, peru, england. the gothic cathedral at chartres has a labyrinth inlaid in the floor of the nave. 3.5 earth energy experience in the summer of 1995, i decided that i needed to know more about how to personally manipulate aetheric energy. a few days later, in a very vivid spiritua

hic viewpoint and its metaphysical correlate of using crystals as foci of higher energies for adjuncts in healing, meditation, and other metaphysical practices. crystals have been used as gemstones, amulets, and foci of power and energy from the earliest of times. the intrinsic beauty associated with natural crystals makes them desirable objects. sensitives (i.e, those who can feel and/or see the subtle energy emanations from crystals) know that crystals do act as transducers of aetheric forces. the same converging lines present in the pyramid, which is intrinsic to crystalline shapes, are present in crystals from the macro level on down to the atomic realm. the atomic lattice structure of crystals makes them natural transducers of aetheric force and their exterior shape also lends itself

DEITUS

. by the practice of magic, the magician may develop great power but this power should not be used lightly. it should not be wasted on things of little importance. the magician may find that every time he mentions to a friend or an associate that he needs or wants a particular item that the thing comes to him. he may also find that he has much greater confidence and is able to influence people in subtle ways without them realizing that they are being influenced. as his ability grows, the magician begins to exercise his will in the world in, at first, minor ways and then in major ways. this, however, is what is, traditionally, called lesser magic since it involves the direct application of the will rather than the performance of a ritual or ceremony. greater magic, magic involving the invoc

DEMONIC BIBLE

bolfry. he appeareth in the form of a soldier with red clothing, riding upon a red horse, and having a crown of gold upon his head. he giveth true answers, past, present, and to come. thou must make use of a ring in calling him forth, as is before spoken of regarding beleth. he can turn all metals into gold. he can give dignities, and can confirm them unto man. he speaketh with a, very clear and subtle voice. he governeth 26 legions of spirits. his seal is this, etc (29) astaroth- the twenty-ninth spirit is astaroth. he is a mighty, strong duke, and appeareth in the form of an hurtful angel riding on an infernal beast like a dragon, and carrying in his right hand a viper. thou must in no wise let him approach too near unto thee, lest he do thee damage by his noisome breath. wherefore the

nish them with armour, etc. also he can afflict men for many days with wounds and with sores rotten and full of worms. he giveth good familiars at the request of the exorcist. he commandeth 50 legions of spirits; and his seal is this (44) shax- the forty-fourth spirit is shax, or shaz (or shass. he is a great marquis and appeareth in the form of a stock-dove, speaking with a voice hoarse, but yet subtle. his office is to take away the sight, hearing, or understanding of any man or woman at the command of the exorcist; and to steal money out of the houses of kings, and to carry it again in 1,200 years. if commanded he will fetch horses at the request of the exorcist, or any other thing. but he must first be commanded into a triangle, or else he will deceive him, and tell him many lies. he c

so he will not suffer him to be tempted by any other spirit or otherwise. he governeth 36 legions of spirits, and his seal is this, to be worn as a lamen, etc (65) andrealphus- the sixty-fifth spirit is andrealphus. he is a mighty marquis, appearing at first in the form of a peacock, with great noises. but after a time he putteth on human shape. he can teach geometry perfectly. he maketh men very subtle therein; and in all things pertaining unto mensuration or astronomy. he can transform a man into the likeness of a bird. he governeth 30 legions of infernal spirits, and his seal is this, etc (66) cimejes, or cimeies, or kimaris. the sixtysixth spirit is cimejes, or cimeies, or kimaris. he is a marquis, mighty, great, strong and powerful, appearing like a valiant warrior riding upon a goodl

he seal: the twenty-fourth name is enbilulu this power can seek out water in the midst of a desert or on the tops of mountains. knows the secrets of water, and the running of rivers below the earth. a most useful spirit. his word is mashshanebbu and his seal thus: the twenty-fifth name is epadun this is the lord of all irrigation and can bring water from a far place to your feet. possesses a most subtle geometry of the earth and knowledge of all lands where water might be found in abundance. his word is eyunginakanpa and his seal is this: the twenty-sixth name is enbilulugugal the power that presides over all growth, and all that grows. gives knowledge of cultivation, and can supply a starving city with food for thirteen moons in one moon. a most noble power. his word is aggha and his seal

DION FORTUNE MYSTICAL QABALA

ed requirements. to begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such a way that they can be made available during the brief periods that the modern man or woman can, at the commencement of the path, snatch from their daily avocations to give to the p

of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then is evolved that which was involved in the descent through the subtle phases of development. it is obvious that nothing can be evolved, unfolded, which was not previously involved, infolded. the actual course of

fectual conductors or insulators of electricity. 32. this consideration brings us to the question of the association of certain precious stones and metals with the different sephiroth, an association determined by both astrological and alchemical considerations. as is well known to [page 102] psychics, crystalline substances, metals, and certain liquids are the best media for conveying or storing subtle forces. colour plays an important part in the visions induced by meditation on the various sephiroth, and it is found by experience that a crystal of the appropriate colour is the best material out of which to make a talisman: a blood-red ruby for the fiery martian forces of geburah; an emerald for the green ray nature forces of netzach. 33. perfumes, especially incense, are also associated

prick-symbol of geomancy, each card of the tarot, and each horoscopic factor have their places assigned to them on the paths of the tree, and the occultist with the necessary knowledge can put together a ritual or design a talisman to compensate or reinforce each and any of these. 37. it is for this reason that divination by the uninitiated is apt to bring bad luck in its train, for it stirs the subtle forces by concentrating the mind upon them, without compensating that which is out of equilibrium by the appropriate magical effort. part ii chapter xiv general considerations mystical qabala page 69 1. in part i we considered the general scheme and method of using the qabalistic tree of life. we now come to the detailed study of the individual sephiroth. this study must necessarily be tent

l; we can use our environment as a thrust-block; we can look for the potent chokmah-force in books, in our racial tradition, in our religion, in our friends and associates; from all these we can receive the stimulus that fecundates us and makes us creative mentally, emotionally, and dynamically. we make our environment play chokmah to our binah. equally, we can play chokmah to its binah. upon the subtle planes polarity is not fixed, but is relative; that which is more forceful than ourselves is positive towards us, and renders us negative towards itself; that which is less forceful than we are in any given aspect is negative towards us, and we can assume the positive role towards it. this fluidic, ever fluctuating subtle polarity is one of the most important points in the practical working

rhythm. 41. these four cards indicate the chokmah-force in polarity, that is to say the essential balance of power as it manilests in the four worlds of the qabalists. when they appear in a divination they indicate power in equilibrium. they do not indicate a dynamic force, as might be expected where chokmah is concerned; because chokmah, being one of the supernals, its force is positive upon the subtle planes, and consequently negative upon the planes of form. the negative aspect of a dynamic force is represented by equilibrium, polarity. the negative aspect of a negative potency is represented by destruction, as is shown in the glyph of kali, the terrible wife of siva, girdled with skulls and dancing upon the body of her husband. 42. this concept gives us a key to another of the many pro

DION FORTUNE PSYCHIC SELF DEFENSE

eeling on the sleeper. if the sense of weight is present, it is certain that the attack emanates locally, for the weight is due to the concentration of etheric substance or ectoplasm, and is sufficiently tangible to press down the scale of a balance when it is possible to capture it for measurement. a great deal of research has been done with materialising mediums upon the nature of this tangible subtle substance, and the reader is referred to the books on the experiments conducted by crawford with the goligher circle at belfast, and in paris 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

ighted grains which produce abortion, certain insects which are powerfully aphrodisiac, certain barks which are effectually anaphrodisiac, and, in the new world, the buds of a certain cactus—all these and many others play their part in the witchbrews. paracelsus earned fame by turning some of the traditional magical brews to medicinal purposes. the borgias earned infamy by employing them as subtle poisons which destroyed the mind without necessarily destroying the body. it is related that the roman philos opher lucretius was driven insane by a magical draught given him by his wife in order to restore to her his lost affections. there exist old recipes for witch-unguents which contain opium and cantharides. it is not difficult to imagine what manner of dreams would come in the sleep t

der to restore to her his lost affections. there exist old recipes for witch-unguents which contain opium and cantharides. it is not difficult to imagine what manner of dreams would come in the sleep thus induced. c. s. ollivier, 60 of 103 in his recent book, analysis of magic and witchcraft, gives it as his opinion that attendance at the sabbat was often achieved by means of drug-induced dreams. subtle poisons also undoubtedly play a part in the effectiveness of curses, a favourite method being to make a talisman of brass, copper or lead, and fasten it incon spicuously at the bottom of a drinking vessel or cooking pot. what effect the talisman had is conjectural, but there is no doubt at all about the effect of the steady dissolving of small quantities of lead and verdigris in the food. b

ound conduit which takes the overflow from the serpentine. i did not know of the old superstition concerning running water, neither did i know of the existence of the conduit. nevertheless, the sense of relief was sufficiently marked to cause me to mention it when i saw my friend again, and to be able to indicate the spot where it had occurred. we have very little exact knowledge concerning these subtle forces which are the basis of both occult attack and spiritual healing, but we have good reason to believe that in their nature they are closely analogous to electricity. they are not inanimate forces, however, but have in their nature something that is akin to life, though of a low type. it has been my experience that if we work on a blended analogy of electricity and bacteriology, we get

use as base a substance appropriate thereto. consequently, a solution of salt and water makes a better base than either salt or water could do separately because it enables us to cover the whole of the sphere of probable operations in a single act. it may be interesting to note concerning the magical properties of crystalline substances, that crystals are used in wireless apparatus to pick up the subtle vibrations of the ether. once again we 81 of 103 are close upon the trail of our electro-bacteriological analogy. it is an excellent plan, when trying to break an undesirable psychic contact, to immerse oneself in a bath of water that has been especially consecrated for the purpose; re-dressing in new or at least clean clothing afterwards, and if it be by any means possible, moving into a d

DONALDTYSON CHAKRAS

of being gently pricked with a needle on the top of the head. it is rarely very painful. this happens even when bleeding does not ensue. the union of kundalini with the thousand-petaled lotus confers bliss that is both physical and spiritual. the sensation is sustained, constant, powerful without being harsh, and may be likened to an orgasm that is not localized in the genitals, and is extremely subtle and refined. kundalini is sometimes describes as a serpent that lies sleeping below the muladhara chakra, her body coiled in three and one-half turns around the base of the spine. kundalini is awakened by postures that stimulate the muladhara, primarily a sitting posture in which one of the heels is pressed against the perineum. in conjunction with this posture, breathing exercises in which

s they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the circumstances surrounding my life, and future events. my mind is clearer and more penetrating, particularly when i examine or write about esoteric subjects. there are other more subtle benefits, such as the ability to direct spiritual beings to accomplish general and specific material effects useful to my life and my studies, but i must refrain from writing of these things in detail. i should mention that what you have read here will not be found elsewhere in this detailed and specific form. those who usually write about the chakras have no firsthand knowledge of them, an

DONALDTYSON CORONZON

is the number linked to the goddess nuit and to all thelemites in crowley's book of the law. nuit is quoted as saying "my number is 11, as all their numbers who are of us" since daath is one sephirah more than the recognized ten, it is natural to assign it the number eleven. this essay is somewhat more complex and difficult than others on this web site, but the importance of coronzon in the more subtle aspects of western occultism, and the general lack of knowledge concerning the fallen one, impelled me to treat this topic in greater than usual depth. i recommend that those interested in understanding coronzon study crowley's vision and the voice, casaubon's true and faithful relation, and grant's nightside of eden. for an analysis of the numerical significance of coronzon's name, and how

DONALDTYSON ELEMENT

moist and cool, and their hair appears damp and clinging. undines are useful in matters dealing with love and friendship, bonds of emotional intensity, desire and lust. the only danger in evoking undines is falling in love with them, which can happen very easily. their prolonged presence in a house tends to make it damp and unhealthy. sylphs are active, energetic, quick of movement and of speech, subtle, clever, intelligent, persuasive, but at times mocking and superficial. they are light complexioned, with light brown or dark blond hair, usually. their eyes tend to be blue or grey. they may come in either male or female form, but have a slight preference for the male body. they usually appear in bodies that are only partially formed and transparent, but when they assume human shape they a

DONALDTYSON POSSESS

ness of the human involved may lie dormant for months or years. if the spirit has any degree of intelligence, it can hold possession of a person without giving other human beings any sign that it is in possession. only spirits of a very low order are stupid enough to make the possessed individual foam at the mouth or roll around on the floor. an evil spirit of a slightly higher order will be more subtle, and will take its pleasure in more discrete, or at least more hidden, ways. you may know individuals who have been under the complete domination of a spirit for years, and have no trace of their true human personality remaining. if the possessing spirit is clever, you will not be able to prove that possession has occurred. the spirit will pretend to be the person whose body it has taken ov

DONALDTYSON VAMPIRES

at it is losing a source of nourishment, even if completely unaware of its true nature, and will exert all its considerable will power and guile to maintain a close connection with its hapless prey. the help and intervention of others is usually necessary to effect this complete break between the psychic vampire and its victim. those suffering from the obsession of a spiritual vampire face a more subtle difficulty. physical removal of the host from the spirit is impossible, since spirits are not bound by limitations of distance. it is necessary to erect occult wards and barriers in order to achieve this separation. magical boundaries are created which the spirit vampire cannot pass; or it is imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific plac

ELLIS LOW TWELVE 1907

entlike eyes peering out and fixed upon the white men. unsuspicious of anything of the kind, nothing would have been more natural than for us to ride quietly past. then when our faces were turned away, a jet of fire would spout from each hummock, and half our saddles would be emptied. that very thing has been done more than once in the indian campaigning in the southwest. but vikka penetrated the subtle trick. had he failed to do so, his career and mine would have terminated within the following few minutes. did i need any further proof of his fidelity "you are right, vikka" i said in a low voice "i see where they are hiding; it won't do for us to go a step nearer them. i think it best we should dash back, for we are nigh enough for them to pick us off as it is" it was then the dusky scout

hat the hostiles were ready and probably expecting an attack. if the cavalry followed the most obvious course among the mountains, they must pass near the depression, in which the apaches were awaiting them. could the latter effectually conceal themselves, the ambush must prove as disastrous as that in the open plain would have been to me but for the timely warning of my companion. never was more subtle cunning and patience matched against each other than in the pursuit and flight of geronimo and his band that had broken away from the reservation. some of the exploits on both sides were so incredible that they would not be believed if told. truth forces one to say that there never would have been the slightest chance of success on the part of the united states cavalry but for the help give

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ca 90405. acupressure workshop a former organization that arranged classes in acupressure, shiatsu, t ai chi ch an, and yoga from elementary to advanced study. they were first located in west los angeles and then in santa monica. acupuncture an ancient chinese medical system over five thousand years old, recently revived in china and demonstrated to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity, softness, femininity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human body affects health and disease. acupuncture therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for

lance of these energies in the human body affects health and disease. acupuncture therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for surgical operations can also be effected by acupuncture. both ancient chinese and hindu medical systems are related to a philosophical or mystical view of the universe, and the concept of yin and yang and subtle energy flows has much in common with the kundalini energy of the hindu yoga system. in hatha yoga, the system of asanas, or physical positions, affect the vital energies in the body through muscular tension and relaxation. comparison may also be made with the theories of wilhelm reich and his concept of orgone energy. special developments of acupuncture include shiatsu and acupressure, a fo

s. to provide an economic base, a variety of small industries have been organized and their products sold to the outside world. airaudi has served as the guide of the community and has written a number of books that embody his vision of the world which has grown from gnostic theosophical roots. he also led in the creation of the new science of selfica, the technology of accumulating and utilizing subtle energies, such as prana. in 1992, it was revealed that soon after acquiring the land for damanhur, airaudi had begun directing the building of a large underground temple complex that the residents carved out of the hard mountain rock. not only were large rooms carved inside the mountain, but each was beautifully decorated in a manner following themes that embodied the group s beliefs. the e

th the authorities. as the twentieth century comes to an end, airaudi continues to lead the community, which has entered a new period of prosperity. work on the already impressive temple continues. airaudi has noted that the work is far from complete. the temple construction has been developed in such a way as to embody what has been learned from the selfic science, and structure that concentrate subtle energies may be found throughout the complex. sources: airaudi, oberto. tales from damanhur. translated by esperide and ileana troni. canavese, italy: damanhur editrice, 1997. intrivigne, massimo. damanhur: a magical community in italy. communal studies 16 (1996) 71.84. merrifield, jeff. damanhur: the real dream. london: thorsons, 1998. akasha (or soniferous ether) one of the five elementar

i. canavese, italy: damanhur editrice, 1997. intrivigne, massimo. damanhur: a magical community in italy. communal studies 16 (1996) 71.84. merrifield, jeff. damanhur: the real dream. london: thorsons, 1998. akasha (or soniferous ether) one of the five elementary principles of nature according to hindu mysticism. akasha is the first of these principles, and out of it the others are created. these subtle principles, or tattvas, are related to the five senses of human beings and to basic elements of matter: earth (prithivi, water (apas, fire (tejas, and air (vayu. the all-pervading akasha is responsible for vibrations of light and sound. sources: prasad, rama. the science of breath and the philosophy of the tattvas, translated from the sanskrit, with introductory and explanatory essays on na

the sanskrit, with introductory and explanatory essays on nature s finer forces. london: theosophical publishing society, 1897. akashic records a theosophical term denoting a kind of central filing system of all events, thoughts, and actions impressed upon an astral plane, which may be consulted in certain conditions of consciousness. events are believed to make an impression upon the akasha, or subtle ether, which may be reanimated by mystics as if they are switching on a celestial television set. the idea of akashic records was central to the work of seer edgar cayce. when cayce went into trance, it was believed that he accessed the records, sometimes referred to as god s book of remembrance. the akashic records store the individual s thoughts and information on activities that may be r

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of the jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, the magnale of paracelsus, the alcahest of van helmont, the pantheistic substance of apinoza, the subtle matter of descartes, the animal magnetism of mesmer, the will of schopenhauer, the od of reichenbach and du prel, the unconscious of hartmann, the entelechy of driesch, the plastic mediator of eliphas levi, the psychode and ectenic force of thury, the force x and the cryptesthesia of richet, the metether of f. w. h. myers, the spiritus of robert fludd, the spiritus subtilissimus of newton

form may be affected by correctly uttering the sounds that represent the ideal reality. these mantras were discovered by ancient sages skilled in the knowledge of the mantra shastra scripture and taught to initiates. the universe is called jagat (that which moves, because everything exists by a combination of forces and movement, and every movement generates vibration and has its own sound. these subtle sounds have correspondences in the baser sounds of speech and music, and so everything in the universe has an exact relationship. everything has its natural name, the sound produced by the action of the moving forces from which it is constructed. thus, anyone who is able to utter the natural name of anything with creative force can bring into being the thing which has that name. the most we

power of a mantra is enhanced by the accumulation of repetitions. although mantras have an automatic action, that action is enhanced by proper concentration and attitude of mind. the spoken mantra is also an aid to the mental mantra, which contains the inner meaning and power. special mantras called bija (seed) mantras are linked with the basic states of matter in connection with the chakras, or subtle energy centers, of the human body. these seeds are said to hold the potential to release the powers of the chakras. most yogic traditions use some form of mantra initiation, which transmits a particular mantra from guru to student. spiritual mantras common in india include variants of the hari rama, hari krishna formula, made popular in the west by members of the international society for k

nching, and t ai chi chuan (originally a self-defense art, now a system of physical exercises to harmonize body and mind. the various forms of martial arts have, as their basis, the attainment of spiritual enlightenment and peace, from which point remarkable feats of skill and strength in self-defense or attack can be generated. in the process of training, practitioners claim to become aware of a subtle vital energy named ch i or ki. ch i is accumulated, amplified, and directed by willpower to specific parts of the body, which develop strength and resilience. this process is sometimes preceded by a sudden exhalation of breath, often accompanied by a shout or yell. the intake of breath that follows appears to result in hyperventilation of the system, generating vitality that can be directed

r of jewish parents and the sister of noted philosopher henri bergson. her brother was a professor at the university of paris, the winner of a nobel prize (1927, and president of the society of psychical research. he authored the noted volume creative evolution, in which he articulated his theory of elan vital, or life urge, an idea integral to magical thought. the elan vital was analogous to the subtle energy that allowed magic to work. mina was born and grew up in london, though the family lived briefly in paris (1868.73. she had an artistic bent and in 1880 enrolled at the slade school of art, an affiliated school of the university of london. she had a stellar career and was awarded several certificates of merit. upon receiving a certificate of completion in 1886 she opened a studio in

nto the institute of mentalphysics in 1934. mentalphysics is seen as a super yoga. dingle taught his students a set of what are believed to be universal truths and a system of practice built around pranayama (breathing, diet (vegetarian, exercises, meditation, and a system of working with one s own particular body chemistry. breathing is especially important as a means of making use of prana, the subtle energy that permeates the universe, which is both the key to good health and contacting the universal realms. the exact details of the teaching are given to students in a set of 26 basic lessons, 124 advanced lessons, and additional preceptor lessons. current active membership is approximately 5,000 though more than 200,000 different students have at one time studied mentalphysics. students

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e from all social and economic backgrounds, sometimes have a strange, far-away, glassy look in their eye s. their necks may throb or jump spasmodically, indicating that they are receiving telepathic ins t ructions. the agents conduct a variety of tasks. they introduce persons who are of potential use to them to each other, re c o m m e n d books, ask provo c a t i ve questions, and in other ways, subtle or obvious, get people thinking about space visitors and spiritual reform. t h e y also minister to the needy and have a part i c ular interest in orphaned childre n. ex t r a t e r restrials get in touch with agents in a s s o rted ways. sometimes it is through a car or ham radio, sometimes via thought waves, on occasion by direct, physical encounter. see also: williamson, george hunt furt

FAUST

does my gaze grow fixed as if a spell had bound me? that phial there, is it a magnet to my eyes? why does a lovely light so suddenly surround me as when in woods at night the moonbeam drifts and lies? thou peerless phial rare, i welcome thee and now i take thee down most reverently. in thee i honour human wit and art. thou essence, juice of lovely, slum brous flowers, thou extract of all deadly, subtle powers, thy favour to thy master now impart! i look on thee, and soothed is my distress; i seize on thee, the struggle groweth less. the spirit s flood-tide ebbs away, away. i m beckoned out, the open seas to meet, the mirror waters glitter at my feet to other shores allures another day. a fiery chariot floats on airy pinions hither to me! i feel prepared to flee along a new path, piercing

trusted long-beards tattle, edified me on their prattle. into heavy, dry tomes reaching, what they knew they lied in teaching, taught without themselves believing, me, themselves, of life bereaving. what! there in the cell off yonder, dimly-lit, one sits asunder! stranger still, as i draw nearer, sits he there, the brown fur-wearer, as i left him, piece for piece, still in that old shaggy fleece! subtle then he seemed to be, not yet understood by me, but today twill not avail him. up and on now to assail him! if, ancient sir, your bald head, sidewards bending, has into lethe s dreary waters not been drawn, acknowledge now your pupil hither wending who academic rods has quite outgrown. i find you still as then when i began; but i am here again, another man! mephistopheles i m glad brought y

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

amed is not, the enduring and unchanging name. 1.2 conceived of as having no name, it is the originator of heaven and earth; conceived of as having a name, it is the mother of all things. 1.4 under these two aspects, it is really the same; but as development takes place, it receives the different names. together we call them the mystery. where the mystery is the deepest is the gate of all that is subtle and wonderful. 2 8, in all mystical traditions, the mysterious unknown at the roots of all things is spoken of as having both inactive (impersonal) and active (personal aspects. these two aspects are called faces in qabalah. when referring to the inactive aspect, represented by the letter ayin i, the zohar (book of splendor' 8: h" 2: 2 2:e 8% speaks of vast face(]pna ;yra arikh anafin, also

ah blessing! the etz hachayyim yields several forms of the tree of life. the first renders the sefiroth as a pattern of ten concentric circles, like layers of an onion, with kingdom (malkhuth) as the centermost sefirah (see figure 5.6 on page 148. this format reflects the idea that the physical world of kingdom represents the densest form of spirit-matter, and that each layer is successively more subtle. as previously mentioned, the principal source for the yosher (lit. upright, straight, firm) form of the name hvhy is the sh ir qoma in the sefer raziel hagadol. in branch 3 of the etz hachayyim, luria synthesizes a meditation image in which the sefirothic pattern of the tree is superimposed upon the yosher (see figure 5.7 on page 149. in branch 10, luria introduces the allusion of the four

st such maps in other traditions are not specifically called trees of life. they may look diagramatically quite different, or not be depicted in a diagram at all. yet, it is possible to specifically correlate the names and allusions that they assign for the planes of existence and successive centers of consciousness to those in the hebrew trees. the tantric chakra system and the taoist map of the subtle centers are both depicted in highly detailed pictorial images. the before- and after-the-world sequences from the eighth wing of the chinese i ching (book of change, titled the shuo qua, are much more abstract diagrams, representing the sefiroth as sets of solid and broken lines. the polynesian kahunas, whose scriptures take the form of sacred hulas recorded on boards in rongo rongo writing

cts the computer to project a hologram upon the grid infrastructure, the ensuing illusion of a three dimensional environment that can change over time would thus correlate to the sefiroth extending through the four worlds. the hologram as formless on-off bits in the computer s memory would correspond to the creation in the vibrational world of b riyah. the 3-d hologram as a manifest assemblage of subtle% e2 2 e" 2' 8: h f e 2 40 sound and form patterns would correspond to the creation in the world of yetzirah. finally, the registration and interpretation of those patterns as substantial through the human sensory organs would correspond to the world of asiyah. what role do the humans play in this configuration? they would correspond to the immense i-ness of small face manifesting and experi

regular repetition of the root mantra and a modicum of selfless service< if you have a natural attraction for god-with-name-and- form, and your natural inclination is for devotional yoga in relation to a small face chosen ideal (e.g. the lord hvhy, you will usually have a distinct set of experiences in relation to this central column path. it is not unusual for an aspirant to start noticing some subtle changes not long after commencing their meditative discipline. events in your life will start feeling less accidental, less coincidental, and they will give you more of a sense that god is teaching you through your lifestream and your relationships with others. it is also not unusual for aspirants to notice subtle differences in their sleeping and dream life. it is a good practice to try to

ions in this world affected the person's future in the world to come. pingala (sanskrit: one of the two side channels on the chakric tree. corresponds to the column of the left on the qabalistic tree. pir (persian: title for the spiritual preceptor in sufism. pralaya (sanskrit: night: a solar night in which brahma sleeps. corresponds to the great flood in the torah. prana (sanskrit: vital energy: subtle energy responsible for all life. corresponds to ruach in hebrew and qi in chinese. prasadam (sanskrit: food that has been made holy by the touch of the divine; the ritual of offering food to the divine to make it holy. purusha (sanskrit: pure undifferentiated spirit. corresponds to the neshamah in the qabalah. qabalah (hebrew: receiving, acceptance, hearing: direct perception of and communi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

should make use of astrological presuppositions universally taken for granted. medical prescriptions were normally based on assumptions such as that the signs ruled different parts of the body, that different bodily temperaments were related to different planets. much of ficino's book could therefore be regarded, as he claimed, as normal medicine. nevertheless he was also putting forward in it a subtle and imaginative kind of magic involving the use of talismans. he was nervously aware of possible dangers in this, and in his preliminary address he tells the reader that "if you do not approve of astronomical images" these may be omitted.3 the work is intended primarily for students who are liable 1 ficino's magic has been admirably discussed by d. p. walker in his book on spiritual and dem

and passim. ficino's chief expositions of the spiritus theory in the libri de vita are in lib. ill de vita coelitus comparanda, i, 3, 4, 11, 20, but the theory is assumed and referred to throughout. 68 ficino's natural magic universe and through which the stellar influences come down to man, who drinks them in through his own spirit, and to the whole corpus mundi. the spiritus is a very fine and subtle substance, and it was of this which virgil spoke when he said: spiritus intus alit, totamquc infusa per artus mens agitat molem ct magno se corpore miscet.1 it is to attract the spiritus of a particular planet that animals, plants, food, scents, colours, and so on associated with that planet are to be used. the spiritus is borne upon the air and upon the wind, and it is a kind of very fine

ll scope to raise a united monarchy.1 the use of the name "amphitrite" of elizabeth as the one, in the sense of an imperial or universal ruler, might associate her mystical empire with the amphitrite seen in the vision of "natural" divinity in the eroicifurori as the ocean of the fountain of ideas, the all as one. the eroicifurori is, indeed, bound up with the elizabethan cult in most curious and subtle ways. in the dedication to sidney, the queen appears as "that unique diana" and the vision of the nine blind men is described as having taken place in a country "penitus toto divisus ab orbe" that is in the british isles, described as situated "in the bosom of ocean, of amphitrite, of the divinity".2 in the actual description in the text of the vision in which the nine became illuminated, t

february 16th, 1586 (ambrosiana, t.167 sup, f. 180 "a fabritio costa parecchi scudi per comparar et far abbruciar il dialogo del nolano" corbinelli to pinelli, april 14th, 1586 (ambrosiana, t.167 sup, f. 183. s "ii mordente ando al guisa et vuole ch'ei pigli il mondo co suoi ingegni" corbinelli to pinelli, august 4th, 1586 (ambrosiana, t.167 sup, f. 187. 295 giordano bruno: second visit to paris subtle arabia"1 did not know, a collection of ancient wisdoms which shows the way bruno's mind is working; and in the strange insomnium added to these dialogues it is clear from the opening phrase that he thinks that the invention has to do with "wandering stars" and is a''divine mathesis".2 this word "mathesis" is also used in the dialogue so strangely called idiota triumphans and it is highly si

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

d his works in his efforts to gain orthodox support from some quarter or other, modifying his more extreme earlier views; for example, the third version of the civitas solis, published in france in 1637, adapted the sun city with richelieu's ambitions for the french monarchy in mind. all this makes campanella a difficult author to study, though his actual thought is really less difficult and less subtle than that of bruno. only one writer, of the many who have written on campanella, has brought out the importance of his use of ficino's magic; this is d. p. walker to whose book i shall be much indebted in what follows.2 in his metaphysical first published in paris in 1638 but at which he had probably been working nearly all his life, campanella gives a complete summary of ficino's magic in

FRATER ELIJAH ANGELS OF CHAOS

ire night was fit to one word: dissonant. it seemed as a cut-up, a temporally deranged mardi-gras. i ran into many people whom i never met before (in the flesh) and it all seemed expected. even the butterfly tattoo which a. has been revealing to me manifestations of butterfly-like creatures as representatives of it s higher phoenix aspects journal exert *b2 (babalon) i understand her. her rage is subtle and interwoven. she is truly the queen of shells. a perfect slut and whore. she has always been here and always is in myriad forms. she asked me to go home with her. although she knows that the will is not to her end, she try s in her ecstasy. she is an exquisite pearl. a potent& powerful guardian. to drink of her cup is the most delicate poison; understanding is a bottomless well. her burn

FULL MOON RITUALS

ng a creature of the forest, she can hear, in the distance, the song of a friend. stopping in the shadows, she breathes deeply, and the scent of the pines, crisp and pure, tickles her nose. she places her hands on the rough bark of an old oak tree, and tunes her body to the slow movement of the branches as the wind plays softly among the leaves, as though caressing an old friend. she can feel the subtle shifting of the deep roots, as the tree responds to the breeze, lifting it's arms and swaying gently in a stately dance. a sudden rustle, and shower of leaves breaks her concentration, and a soft "hoot. hoot. hoot" reaches her ears. looking up with a grin, she can make out the profile of the great horned owl, as he watches her. wondering what this strange little lady is doing out at this ho

arly a decade since this site was found, and rituals held, and the weaving began once again. as the threads were woven, new colors and textures have been added, and some threads were broken. some could be repaired, and some had to be tied off. there are slubs, and holes, and wonderfully intricate pieces of our lives woven here. and with each weaving, the cloth becomes stronger and more beautiful. subtle muted shades of thankfulness, bright glittering streaks of passion and joy, and dark, somber colors of grief and fear. yet each time we come together, and set up our loom, the shared working of the patterns lightens our burdens. for here, we realize that in all the weaving, the hands of the goddess and the god guide our hands, as we weave the patterns of our lives. owl takes a deep breath

FULLER J F C SECRET WISDOM OF THE QABALAH

n his fall from the world of yetzirah. such is the accomplishment of the messianic act. secret wisdom of the qabalah page 57 the integration of the disintegrated. thus far the mystery of the od, the positive force of jah (yh; next, as to eve, who being possessed of the negative force, the heh, has upset the balance of equilibrium. in the centre of the name of eve is the active and virile vau, the subtle serpent of the third chapter of genesis. it is the positive quality of the messianic force and is, consequently, an evil which creates good. when we look at the position of this letter and remember the significance of those on its right and left, we at once notice how abnormal its place is. on the left is its natural partner, the first heh or daughter, its wedded wife; on the right is its m

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

ence. the literal sense, however, of the allegory in genesis concerning the woman, the tree, and the serpent, and its meaning as generally accepted by laymen and the uneducated among the priesthood, has little in common with its true significance as understood by the initiated. in vedic times, the home tree was worshipped as a god, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving, or creative, energy supposed to reside in heat, and which was closely connected with passion or procreative energy. this quality was their bacchus, dionysos, or god-idea--the creator not alone of physical existence, but of good and evil as well. it was the destroyer, yet the regenerator, of life. of the zoroastrian home, or sacred tree, which b

ve been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the jews, was indicative of special divine favor. by pagans, jews, and christians, the pomegranate has long been regarded as a sacred emblem. it is a symbol of reproductiv

osophy. various philosophers of early historic times as well as many of the early fathers in the christian church believed that god was a corporeal substance which in some way is manifested through fire. in egypt, during the early ages of christianity "a great dispute took place among the monks on the question, whether god is corporeal" tertullian declared that "god is fire; origen, that "he is a subtle fire; and various others that "he is body" there is little doubt that in early historic ages the persians, who had undertaken to purify their religion, were the strongest and purest sect of this cult; they were in fact the genuine worshippers of the pure creative principles which they believed resided in fire. we have observed that force or spirit was originally regarded as a part of nature

iginally regarded as a part of nature, or in other words that it was a manifestation of, or an outflowing from matter, but so soon as it began to be considered as something apart from nature, there at once arose a desire for some corporeal object to represent this unseen and occult principle. during many of the ages of fire-worship, holy fire, although a material substance, seems to have been too subtle to clearly represent the god-idea, hence everywhere the worship of the serpent is found to be interwoven with it. in fact, so closely are serpent, fire, pillar, and other phallic faiths intermingled that it is impossible to separate them. the persians are by some writers said to have been the earliest fire-worshippers: by others the truth of this statement is denied, while many claim, and i

rs b.c. the persians had doubtless already adopted the worship of "one god" who was the regenerator or destroyer, a deity which, as we have seen, originally comprehended the powers of nature--namely the sun's heat and the cold of winter. that at this time, however, they had lost the higher truths involved in the conception of this deity, is evident. they had become worshippers of fire, or of that subtle igneous fluid residing in fire which they believed to be creative force. although the persiaus like all the other nations of the globe had lost or forgotten the higher truths enunciated by an older race, there is no evidence going to show that they ever became gross phallic worshippers like the jews; that they were not such is shown in the fact that down to the time of alexander the women o

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tar are the pillars which are referred by our secret tradition to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed betwe

GILBERT THE MAGICAL MASON

; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world. at the end of this book standeth this elogium, which then follows in latin -itmaybeshortly translated thus 'a seed sown in the breast of ihesus 'christian rose cross, sprung from a noble and famous german family.theman of his age for the most subtle imaginations and divine revelations, and one of unwearied labour in the search for heaven's mysteries and those alsoofhumanity; he was secretly admitted to a morethanregal or imperial gaza (or treasure house) during his journeys in arabia and africa; he instituted and became the custodian for posterity of these arts; he formed theminutummundum,which related the past, present and future. he

GLOBAL FREEMASONRY

h historian, gougenot des mousseaux, explains that the kabbalah is actually much older than judaism.16 ef from the templars to ancient egypt eg global freemasonry although the kabbalah developed within judaism, it depends on sources from outside of it. the kabbalah arose out of the pagan beliefs of ancient egypt and mesopotamia. the jewish historian, theodore reinach, says that the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."17 salomon reinach defines the kabbalah as "one of the worst aberrations of the human mind."18 the reason for reinach's contention that the kabbalah is "one of the worst aberrations of the human mind" is that its doctrine is connected in large part with magic. for thousands of years, the kabbalah has been one of the founda

eration to generation.19 for this reason, we must look to ancient egypt in order to find the basic origins of the kabbalah-templars-freemasonry chain. eh from the templars to ancient egypt kabbalah as "one of the worst aberrations of the human mind" these pictures from modern kabbalist works reflect the dark world of the kabbalah. the jewish historian theodore reinach describes the kabbalah as "a subtle poison which enters into the veins of judaism and wholly infests it" solomon reinach defines the global freemasonry ei the dark world of the kabbalah ej from the templars to ancient egypt the magicians of ancient egypt the ancient egypt of the pharaohs was one of the most ancient civilizations of the world. it was also one of the most oppressive. the magnificent monuments that still remain

e by a number of jews. the kabbalah assumed a form that enabled ancient egyptian and other pagan doctrines to insinuate themselves into judaism and de- global freemasonry gg velop within it. kabbalists, of course, assert that the kabbalah simply explains in more detail the hidden secrets of the torah, but, in reality, as jewish historian of the kabbalah, theodore reinach, says, the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."26 it is possible, then, to find in the kabbalah clear traces of the materialist ideology of the ancient egyptians. the kabbalah a doctrine opposed to creationism god reveals in the qur'an that the torah is a divine book that was sent as a light to humanity: we sent down the torah containing guidance and light, and the pro

cognized as creator. god is absolute, and has existed since the beginning of time. everything other than god is his creation, created by him from nothing. he has created and formed the whole universe, the heavenly bodies, lifeless matter, human beings and all living things. god is one; he exists alone. while this is the truth, there is a quite different interpretation found in the kabbalah, that "subtle poison which enters into the veins of judaism and wholly infests it" its doctrine of god is totally opposed to the "fact of gh the inside story on the kabbalah creation" found in the real torah and the qur'an. in one of his works on the kabbalah, the american researcher, lance s. owens, presents his view on the possible origins of this doctrine: kabbalistic experience engendered several per

y which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not c

GNOSTIC HANDBOOK

efinition and human projections. in many tradition is is achieved by the use of a paradox so we have descriptions such as the unmoved mover, unoriginate originator and so forth. in zen buddhism we have the description of the tao as the tao that can be spoken is not the tao. in gnostic literature we also have some very poetic representations of this first source. the gnostic concept of god is more subtle than that of most exoteric religions. it reconciles the supposed differences between so-called monotheistic and polytheistic traditions, as well as uniting such models as theism, deism and pantheism. chapter three: first principles the gnostic handbook page 25 what s in a name? the issue of the name of god is an important one, for in some sense to give something a name is to define it. for

conspiracy has been working consciously for many centuries is not very plausible unless one attributes to them a religious unity. that is tantamount to regarding them as satanists engaged in the worship and service of supernatural evil, the directors of the conspiracy must see or otherwise directly perceive manifestations which convince them of the existence and power of lucifer (satan. and since subtle conspirators must be very shrewd men, not likely to be deceived by auto-suggestion, hypnosis,or drugs, we should have to conclude that they probably are in contact with a force of pure evil. this quote illustrates the real focus of the world conspiracy theory. it is not enough to posit the existence of a secret government behind the scenes, we need to ascertain the nature of the forces whic

plicity. as we reach the later phases of this degeneration (the present period, anti-traditions and forms of anti-gnosis arise purporting to be of spiritual value. the most dangerous facet of this process is how, in the darkest age, fissures will appear in the barrier between the physical world and the lower astral planes, and there will be an intrusion of the malefic inhabitants of this inferior subtle domain. this strange and dark prophecy as found in is also a key to a deeper understanding of the real nature of aquarius. while the new-agers claim it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester

king of the world. they centred their worship on god the father and the manifestation of the logos in his son. they strongly opposed the ecclesiastical hierarchy and they held that the traditional christian church, with its corrupt clergy and its immense material wealth, was the agent of satan and was to be avoided. the roman catholic church initially attempted to reconvert the albigenses through subtle means. when every attempt failed, pope innocent iii launched the albigensian crusade (circa 1209-29) that annihilated the albigenses and desolated much of southern france. small groups of albigenses survived in isolated areas but were pursued by the inquisition. one of the central cathari rituals was that of the consolamentum, a special form of adult baptism which could be administered only

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n, i still have to deal with the disease) this process of cause and effect is found in many different traditions, in some forms of eastern philosophy it is known as sanskaras or karma. it should also be clear that when we talk of karma and sanskaras, we are not talking of some ridiculous tit for tat karma scheme, where someone steals from you because you stole from them. karma works on a far more subtle level that this, karma is the process whereby your own achievements (or lack of them) come home to roost. the psychic and spiritual environments you create are carried with you from life to life and create the conditions of life you experience. the thoughts and memories you create condition the astral matrix that influences your birth into a particular race, body and family. this is far mor

(briah and below. they are contractive and expansive, which means they may be magnified to fill a temple space, or concentrated to act through a talisman or icon. both energies are manipulatable, that is, they can be modified and utilised through the trained will of the gnostic. at the same time, this manipulation is only valuable if controlled by the true self, as these energies will bring about subtle changes which are not discernible if only controlled by the psyche. both energies are imitative and contactive, they form links with the objects they contact, and can modify or be modified to reflect the shape or form of any object. both energies are absorbent, they can be programmed and imbued with certain characteristics. it should be noted that while x and y factors can be programmed, th

plicity. as we reach the later phases of this degeneration (the present period, anti-traditions and forms of anti-gnosis arise purporting to be of spiritual value. the most dangerous facet of this process is how, in the darkest age, fissures will appear in the barrier between the physical world and the lower astral planes, and there will be an intrusion of the malefic inhabitants of this inferior subtle domain. this process of degeneration is codified in the early vedic system by dividing history into four ages or yugas. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. these can also be correlated to the greek historical tradition as the ages of gold, silver, bronze and iron. the krita yuga is the golden age, the age of spirit and from t

rd the late 11th or early 12th century. persecuted and expelled from the north, they travelled south and found success in the semi-independent province of languedoc and the surrounding regions. here they became known as albigenses. at their height it was said that there were some 50,000 cathars and 3,000 parfait. the roman catholic church initially attempted to bring them back to the fold through subtle means. however, when every attempt failed, pope innocent iii launched the albigensian crusade (circa 1209-29) that annihilated the cathars and desolated much of southern france. small groups are believed to have survived in isolated areas, but were continually pursued by the inquisition. while beliefs varied from movement to movement (there were some 50 distinct cathar sects, they generally

GOLDEN DAWN RITUALS G

who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the ad

GOLDEN DAWN RITUALS SADD

gns: c f i l h b elements: d c a l the four cardinal signs are the most fiery because they are the most solar in nature. the equinoxes and solstices occur when a is in these signs. the kerubic or fixed signs are attributed to h and are considered watery because they are the most shining and glittery in nature. the remaining four mutable signs are considered the most airy because they are the most subtle in nature. the four elements are most earthy, their operation being mainly terrestial in nature. note: the reason the l symbol is used in place of the b symbol is as follows "though one of the seven lords who wander, l is yet classed with those who abide because it is the heaviest of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not in

GOLDEN DAWN RITUALS Z1

again; and also the possible use of that breath between the inspiration and the expiration, in the combination between it and the forces of the microcosm) the whole is a rehearsal of the properties of the reflection of the element of m down through the middle pillar of the sephiroth. this represents the reflection of the m from rtk, through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and from twklm it is breathed forth or reflected back. this formula the adept can use. standing in his sphere of sensation he can, by hi

GOLDEN DAWN RITUALS ZAM17

that he was never able peaceably to confer with others of the knowledge and understanding he had of nature. and therefore in his writings he rather mocked these busybuddies, and doth not altogether show them what he was; yet, nevertheless, there is found in him well grounded the aforementioned harmonia, which without doubt he had imparted to the learned, if he had not found them rather worthy of subtle vexation than to be instructed in greater arts and sciences. he thus with a free and careless life lost his time, and left unto the world their foolish pleasures. but that we do not forget our loving father, brother r.c, he after many painful travels, and his fruitless true instructions, returned again into germany, which he heartily loved, by reason of the alterations which were shortly to

GOLDEN DAWN RITUALS ZAM3

ric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has its roots and tradition in our order as far back as our founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoors. but knowing that the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the

GOLDEN CHAIN AND THE LONELY ROAD

he spirit pass all power by the leaves of the book. omen and element: the transmission of spirit-knowledge by chance and circumstance in addition to the above contexts, initiatory transmissions of another kind may be gained through sudden 'chance' events. perhaps only those who have experienced such matters directly will possess an inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card- the opening of a book, can forth-show the presence of one's spiritual guides and bring to light an imminent turn in the path. the meetings between man and spirit cannot be confined to the formal circumstances of rite and ceremony; interaction will occur where the paths of fate cross and the aspirant is receptive, whether he or she knows

ns as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; type is not strictly separated from type. in the reality of practice, one form overlaps with another and numerous combinations arise according to circumstantial requirements. nonetheless, an awareness of different types permits us to gain a more refined comprehension- a subtle discrimination between the myriad forces acting through a situation, thus enabling us to state with greater clarity the spiritual provenance of our own individual work. although initiation obtains greatest intensity when focused through a single pivotal event, whether that be a ritual or a vision, the process of initiation is an on-going event, a tortuous road or 'crooked path' linking mome

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ard a few paces to take a closer look at these elephants. each turned out to be composed of the heads of two crested condors, placed throat to throat (the crests constituting the ears and the upper part of the necks the tusks. the creatures thus formed still looked like elephants to me, perhaps because a characteristic visual trick the sculptors of tiahuanaco had employed again and again in their subtle and otherworldly art had been to use one thing to depict another. thus an apparently human ear on an apparently human face might turn out to be a bird s wing. likewise an ornate crown might be composed of alternate fishes and condors heads, an eyebrow a bird s neck and head, the toe of a slipper an animal s head, and so on. members of the elephant family formed out of condors heads, therefo

is to calculate precession) could by accident have got themselves so widely imprinted on human culture. but suppose they are not wrong? suppose that a guiding hand really was at work behind the scenes? sometimes, when you slip into santillana s and von dechend s world of myth and mystery, you can almost feel the influence of that hand. take the business of the dog. or jackal, or wolf, or fox. the subtle way this shadowy canine slinks from myth to myth is peculiar stimulating, then baffling you, always luring you onwards. indeed, it was this lure we followed from the mill of amlodhi to the myth of osiris in egypt. along the way, according to the design of the ancient sages (if sellers, santillana and von dechend are right) we were first encouraged to build a clear mental picture of the cele

n heritage of precessional myths on both sides of the atlantic did not take place in historic times. on the contrary the evidence suggests that all these myths were tottering with age when what we call history began about 5000 years ago.41 the great strength of the ancient stories was this: as well as being for ever available for use and adaptation free of copyright, like intellectual chameleons, subtle and ambiguous, they had the capacity to change their colour according to their surroundings. at different times, in different continents, the ancient tales could be retold in a variety of ways, but 40 ibid, p. 33. 41 ibid, p. 119. graham hancock fingerprints of the gods 261 would always retain their essential symbolism and always continue to transmit the coded precessional data they had bee

the kings at luxor, for example) and densely inscribed with the ritual spells and invocations required to assist the deceased on his journey towards eternal life (as in the fifth dynasty pyramids at saqqara, just twenty miles to the south of giza.)19 why had khufu, khafre and menkaure done things so differently? had they not built their monuments to serve as tombs at all, but for another and more subtle purpose? or was it possible, as certain arab and esoteric traditions maintained, that the giza pyramids had been erected long before the fourth dynasty by the architects of some earlier and more advanced civilization? neither hypothesis was popular with egyptologists for reasons that were easy to understand. moreover, while conceding that the second and third pyramids were completely devoid

d the lords of eternity occasionally referred to in the texts as a neb tem, or universal master ,21 osiris is depicted as human but also superhuman, suffering but at the same time commanding. moreover, he expresses his essential dualism by ruling m heaven (as the constellation of orion) and on earth as a king among men. like viracocha in the andes and quetzalcoatl in central america, his ways are subtle and mysterious. like them, he is exceptionally tall and always depicted wearing the curved beard of divinity.22 and like them too, although he has supernatural powers at his reign, we have seven divine pharaohs up to and including thoth (i.e, ra, shu, geb, osiris, set, horus, thoth. 17 the gods of the egyptians, volume i, p. 400; garth fowden, the egyptian hermes, cambridge university press

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of all information required by the serious practitioner of enochian magick. the branch of magick called enochian was disclosed in modere times by dr. john dee (1527-1608. dee was an authority on mathematics, navigation, astronomy, and optics. he was also the astrologer royal to elizabeth 1. his magical partner, edward talbott, who changed his name to kelly, assisted him in the descriptions of the subtle regions known as the four watchtowers and thirty aethyrs. these, together with their presiding deities, formed the kernel of the powerful magical system now known as enochian magick. dee has been called "a pioneerin spiritualism,"because he kept meticulous records of all of his magical operations. however, his primary approach was through the process known as "skrying" kelly would sit befor

s. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no two magicians will see the subtle planes of the watchtowers and aethyrs in exactly the same way. these general agreements are called signposts. like key sites on a map, the signposts will guide you through the majar regions of the cosmic planes. however, no two tourists will have exactly the same experiences on a trip to a foreign country, and in the same way no two magicians will experience the watchtowers or aethyrs in ex

maintaining a consciousness which is higher than the normal brain consciousness. traveling in the spirit vision differs from dreaming in that you must retain full consciousness during the operation and return to your physical body with unbroken memory. 3. skrying. a third operation is called skrying. this consists of using a shewstone or other appropriate device to focus your consciousness on the subtle planes while retaining awareness of, and control over, your physical body. skrying is a form of meditation. while the mind roams the watchtowers and aethyrs, the body can speak of the visions and voices that are encountered by the mind. 31 this operation was the favorite of dee and kelly. in addition, crowley used the method of skrying to visit each of the thirty aethyrs. 32 the watchtowers

verse. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influences astrology in education is usefui as geology is to the prospector; it tells you the sort of thing to look for, and the direction in w

but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes but are nonetheless real. the diagrams in appendix e can serve as crude road maps through these regions for anyone who decides to travel there. each region has a presiding atmosphere and contains forces, intelligent and non-intelligent, that are characteristic of that region. table iv is a summary of the major signposts of

the female enochian 152 deities, or one of the egyptian goddesses who presides over certain of the lesser watchtower squares such as isis or nephthys. he can then identify himself with her and adopt her qualities as his own. similarly, a woman may invoice one of the male deities and identify herself with him and adopt his qualities as her own. knowledge of the sexual currents that flow within the subtle spheres surounding our earth will be essential if you are to advance in enochian magick. several aethyrs. fo r exampl e, are so hi ghl y char ged se xual l y that ignorance of these currents can lead you to disastrous consequences. the story of john dee's psychic partner, edward kelly, directly confronting the sexual forces in deo, the seventh aethyr, is told in enochian magic. kelly, total

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

are brought back once more into the personality where they become useful citizens so to speak, integral parts of the psyche, instead of outlaws and gangsters, grievous and dangerous enemies threatening psychic unity and integrity."8 it is frequently easier to recognize the manifestation of these forces in retrospect rather than during their manifestation moment-to-moment. these processes are very subtle and extremely easy to overlook. the magical diary or journal is therefore an important tool in becoming conscious of these forces, as we frequently notice them first during the process of reflection. thus we have seen that modern psychology illuminates processes underlying ceremonial magic. it would behoove psychologists and psychotherapists as well, however, to pay closer attention to cere

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e the similarity, as well as an explanation of why the triangle with the point downward represents divine or spiritual creations. throughout the work of the higher degrees, the triangle or the "law of three points" helps to solve many problems. in fact, in the work being done at the supreme grand lodge in the laboratory or out of it, in chemistry, electricity, healing, music, and even in the more subtle manifestations of nature's laws, the triangle in one of its two positions is used and always becomes the final or grand universal solvent. the cross within the spiritual triangle is one of the official symbols of our order and is a very sacred symbol. in one form or another it is to be found on every seal of every lodge. it is an identifying mark not used by any other organization or societ

a spinal nervous system for the material aspect, and an autonomic nervous system with sympathetic and parasympathetic divisions placed at the disposal of the immaterial, invisible aspect. it is the function of the spinal nervous system to provide such power of the grosser and more material nature as will care for the needs of the earthly body, while the autonomic nervous system cares for the more subtle requirements of the immaterial one. since, according to divine decree, the soul makes use of a physical body for expressing its mission on this plane, provision is made for affording to each phase or expression that set of nerves which will best cater to its requirements. immaterial and invisible though it is, the soul, while functioning through a physical body, requires the use of such too

work normally and with the least interruption. so that system known as the autonomic nervous system is allowed to the immaterial side of a living organism, the side that functions psychically, that is in constant contact with the cosmic and allows the soul to function through a material body. such system is naturally more sensitive, and so created that it can receive and transmit into power more subtle vibrations than can the spinal nervous system, which is created solely to provide for the maintenance and preservation of an earthly body. the spinal nervous system finds its central station located in the cerebrum. the central station of the autonomic nervous system is in the thalamus and cerebellum. over all is the brain proper as a whole. the points of intercommunication, the points wher

cts of the objective consciousness, when it is introverted, as recollection [203] and imagination which are called subjective. for the functionings of the sections of one mind, the student must refer to the many monographs of our studies, where all the details are carefully given. subjective.a conscious state having to do with conception, will, recollection, imagination, reason, etc. suggestion.a subtle command, a request, a wish, an order, or a law of one's objective mind to the subconscious. mental suggestion means that through the power of will a certain desire is directed or concentrated upon a given point. when the objective consciousness is at rest, the subconscious is susceptible to suggestion. autosuggestion is suggestion to oneself. summum bonum.the supreme or highest good. symbol

HEKAS

the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis

HELENA BLAVATSKY NIGHTMARE TALES

ncoherent, wild exclamationsbroke from her lips, among which discordant sounds i discerned, several times two familiar christian namesof men. the mesmerizer was so terrified that he lost all control over himself, and instead of withdrawing thefluid he loaded the girl with it still more "take care" exclaimed i "stop! you will kill her, or she will kill you" but the frenchman had unwittingly raised subtle potencies of nature over which he had no control. furiouslyturning round, the girl struck at him a blow which would have killed him had he not avoided it by jumpingaside, receiving but a severe scratch on the right arm. the poor man was panic-stricken; climbing with anextraordinary agility, for a man of his bulky form, on the wall over her, he fixed himself on it astride, andgathering the r

elf any beings- least of all a being- above or even outside visible nature, as distinguished from her. hence i regarded everything that couldnot be brought under the strictest analysis of the physical senses as a mere chimera. a soul, i argued, evensupposing man has one, must be material. according to origen's definition, incorporeus- the epithet hegave to his god- signifies a substance only more subtle than that of physical bodies, of which, at best, wecan form no definite idea. how then can that, of which our senses cannot enable us to obtain any clearknowledge, how can that make itself visible or produce any tangible manifestations? accordingly, i received the tales of nascent spiritualism with a feeling of utter contempt, and regarded theovertures made by certain priests with derision

HELENA BLAVATSKY THE KEY TO THEOSOPHY

upernatural. as explained by iamblichus, they, through the sacerdotal theurgy, announce that they are able to ascend to more elevated and universal essences, and to those that are established above fate, viz, to god and the demiurgos: neither employing matter, nor assuming any other things besides, except the observation of a sensible time. already some are beginning to recognize the existence of subtle powers and influences in nature, in which they have hitherto known nought. but, as dr. carter blake truly remarks: the nineteenth century is not that which has observed the genesis of new, nor the completion of old, methods of thought -to which mr. bonwick adds, that: if the ancients knew but little of our mode of investigation into the secrets of nature, we know still less of their mode of

stral double, prana or life, organs of desire, and lower manas, or brain-mind, as distinguished from the higher ternary or triad, composed of the higher spiritual soul, mind, and atma (higher self. recollection, remembrance, reminiscence occultists make a difference between these three functions. as, however, a glossary cannot contain the full explanation of every term in all its metaphysical and subtle differences, we can only state here that these terms vary in their applications, according to whether they relate to the past or the present birth, and whether one or the other of these phases of memory emanates from the spiritual or the material brain; or, again, from the "individuality" or the "personality" reincarnation or rebirth the once universal doctrine, which taught that the ego is

HINE P OVEN READY CHAOS

n pray, shamans stuff sacred mushrooms into their orifices in order to meet their ancestors, whilst demonologists threaten entities into submission by thundering out bits of the old testament. by the eighteenth century, and the rise of science, the idea of animal magnetism arose in the west, being the first manifestation of the energy model of magick. this model places emphasis on the presence of subtle energies which can be manipulated via a number of techniques. along came bulwer lytton and his idea of vril energy, eliphas levi and the astral light, mediums& ectoplasm, westernised popular accounts of prana, chakras, and kundalini, and eventually, wilhelm reich s orgone energy. the next development came with the popularisation of psychology, mainly due to the psychoanalytic fads of freud

res is transitory. you should also consider the effects this process is likely to have on others- see luke rhinehart s the dice man for an amusing and instructive tale of one man s approach to deconditioning. the ego, a self-regulatory structure which maintains the fiction of being a unique self, doesn t like the process of becoming more adaptive to experience. one of the 45 oven-ready chaos more subtle defences that it throws up is the sneaking suspicion (which can quickly become an obsession) is that you are better than everyone else. in some circles, this is known as magusitis, and it is not unknown for those afflicted to declare themselves to be maguses, witch queens, avatars of goddesses, or spiritual masters. if you catch yourself reffering to everyone else as the herd, or human catt

HP LOVECRAFT A DARK LORE

was getting on his nerves- as well it might in view of his gruesome find. the light was waning, too, and since he had no illuininant with him he knew he would have to be leaving soon. it was then, in the gathering twilight, that he thought he saw a faint trace of luminosity in the crazily angled stone. he had tried to look away from it, but some obscure compulsion drew his eyes hack. was there a subtle phosphorescence of radio-activity about the thing? what was it that the dead man 's notes had said concerning a shining trapezohedron? what, anyway, was this abandoned lair of cosmic evil? what had been done here, and what might still be lurking in the bird-shunned shadows? it seemed now as if an elusive touch of foetor had arisen somewhere close by, though its source was not apparent. blak

or thought i saw- amidst the whitish deposits a particularly sharp definition of the "huddled form" i had suspected from boyhood. its clear ness was astonishing and unprecedented- and as i watched i seemed to see again the thin, yellowish, shimmering exhalation which had startled me on that rainy afternoon so many years before. above the anthropomorphic patch of mould by the fireplace it rose; a subtle, sickish, almost luminous vapour which, as it hung trembling in the dampness, seemed to develop vague and shocking suggestions of form, gradually trailing off into nebulous decay and passing up into the blackness of the great chimney with a foetor in its wake. it was truly horrible, and the more so to me because of. what i knew of the spot. refusing to flee, i watched it fade- and as i watc

ound and peculiar change in the apparent contents of his mind. doctors confess themselves quite baffled by his case, since it presented oddities of a general physiological as well as psychological character. in the first place, the patient seemed oddly older than his twenty-six years would warrant. mental disturbance, it is true, will age one rapidly; but the face of this young man had taken on a subtle cast which only the very aged normally acquire. in the second place, his organic processes shewed a certain queerness of proportion which nothing in medical experience can parallel. respiration and heart action had a baffling lack of symmetry; the voice was lost, so that no sounds above a whisper were possible; digestion was incredibly prolonged and minimised, and neural reactions to standa

de, and some terrible invocations chanted under strange and secret circumstances; after certain answers to these invocations had been plainly indicated, and a frantic letter penned under agonising and inexplicable conditions; after the wave of vampirism and the ominous pawtuxet gossip; and after the patient's memory commenced to exclude contemporary images whilst his physical aspect underwent the subtle modification so many subsequently noticed. it was only about this time, willett points out with much acuteness, that the nightmare qualities became indubitably linked with ward; and the doctor feels shudderingly sure that enough solid evidence exists to sustain the youth's claim regarding his crucial discovery. in the first place, two workmen of high intelligence saw joseph curwen's ancient

hich was discussed for weeks. of the citizen leaders, capt. whipple and moses brown were most severely hurt, and letters of their wives testify the bewilderment which their reticence and close guarding of their bandages produced. psychologically every participant was aged, sobered, and shaken. it is fortunate that they were all strong men of action and simple, orthodox religionists, for with more subtle introspectiveness and mental complexity they would have fared ill indeed. president manning was the most disturbed; but even he outgrew the darkest shadow, and smothered memories in prayers. every man of those leaders had a stirring part to play in later years, and it is perhaps fortunate that this is so. little more than a twelvemonth afterward capt. whipple led the mob who burnt the reven

end on into the night as long as might be necessary. he planned to arrive about four o'clock, and through all the intervening hours was so engulfed in every sort of wild speculation that most of his tasks were very mechanically performed. maniacal as the letter would have sounded to a stranger, willett had seen too much of charles ward's oddities to dismiss it as sheer raving. that something very subtle, ancient, and horrible was hovering about he felt quite sure, and the reference to dr. allen could almost be comprehended in view of what pawtuxet gossip said of ward's enigmatical colleague. willett had never seen the man, but had heard much of his aspect and bearing, and could not but wonder what sort of eyes those much-discussed dark glasses might conceal. promptly at four dr. willett pr

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

al specimens, strangely sound in texture for all their structural injuries, from a world forty million years dead. i do not recall whether i mentioned that upon checking up the canine bodies we found one dog missing. we did not think much about that till later- indeed, only danforth and i have thought of it at all. the principal things i have been keeping back relate to the bodies, and to certain subtle points which may or may not lend a hideous and incredible kind of rationale to the apparent chaos. at the time, i tried to keep the men s minds off those points; for it was so much simpler- so much more normal- to lay everything to an outbreak of madness on the part of some of lake s party. from the look of things, that demon mountain wind must have been enough to drive any man mad in the m

their ill-built corral bore witness to its forcible breakage from within. it had been set some distance from the camp because of the hatred of the animals for those hellish archaean organisms, but the precaution seemed to have been taken in vain. when left alone in that monstrous wind, behind flimsy walls of insufficient height, they must have stampeded- whether from the wind itself, or from some subtle, increasing odor emitted by the nightmare specimens, one could not say. but whatever had happened, it was hideous and revolting enough. perhaps i had better put squeamishness aside and tell the worst at last- though with a categorical statement of opinion, based on the first-hand observations and most rigid deductions of both danforth and myself, that the then missing gedney was in no way r

tions of tense expectancy as we prepared to round the crest and peer out over an untrodden world can hardly be described on paper; even though we had no cause to think the regions beyond the range essentially different from those already seen and traversed. the touch of evil mystery in these barrier mountains, and in the beckoning sea of opalescent sky glimpsed betwixt their summits, was a highly subtle and attenuated matter not to be explained in literal words. rather was it an affair of vague psychological symbolism and aesthetic association- a thing mixed up with exotic poetry and paintings, and with archaic myths lurking in shunned and forbidden volumes. even the wind s burden held a peculiar strain of conscious malignity; and for a second it seemed that the composite sound included a

resented all the more because i could not help sharing certain conclusions forced upon us by many features of this morbid survival from nightmare antiquity. the speculations worked on his imagination, too; for in one place- where a debris-littered alley turned a sharp corner- he insisted that he saw faint traces of ground markings which he did not like; whilst elsewhere he stopped to listen to a subtle, imaginary sound from some undefined point- a muffled musical piping, he said, not unlike that of the wind in the mountain caves, yet somehow disturbingly different. the ceaseless five-pointedness of the surrounding architecture and of the few distinguishable mural arabesques had a dimly sinister suggestiveness we could not escape, and gave us a touch of terrible subconscious certainty conc

HP LOVECRAFT COOL AIR

d suggested. the livid aspect of his countenance was intensified, his voice became more hollow and indistinct, his muscular motions were less perfectly coordinated, and his mind and will displayed less resilience and initiative. of this sad change he seemed by no means unaware, and little by little his expression and conversation both took on a gruesome irony which restored in me something of the subtle repulsion i had originally felt. he developed strange caprices, acquiring a fondness for exotic spices and egyptian incense till his room smelled like a vault of a sepulchred pharaoh in the valley of kings. at the same time his demands for cold air increased, and with my aid he amplified the ammonia piping of his room and modified the pumps and feed of his refrigerating machine till he coul

HP LOVECRAFT HERBERT WEST REANIMATOR

nebulous, i have in mind particularly its complex nature. part of it came merely from knowing of the existence of such nameless monsters, while another part arose from apprehension of the bodily harm they might under certain circumstances do him. their disappearance added horror to the situation- of them all, west knew the whereabouts of only one, the pitiful asylum thing. then there was a- more subtle fear- a very fantastic sensation resulting from a curious experiment in the canadian army in 1915. west, in the midst of a severe battle, had reanimated major sir eric moreland clapham-lee, d.s.o, a fellow-physician who knew about his experiments and could have duplicated them. the head had been removed, so that the possibilities of quasi-intelligent life in the trunk might be investigated

HP LOVECRAFT POETRY AND THE GODS

ose name is luminous with celebrity: the young poet of poets at whose feet sits all the world. he is reading from a manuscript words which none has ever heard before, but which when heard will bring to men the dreams and the fancies they lost so many centuries ago, when pan lay down to doze in arcady, and the great gods withdrew to sleep in lotos-gardens beyond the lands of the hesperides. in the subtle cadences and hidden melodies of the bard the spirit of the maiden had found rest at last, for there echo the divinest notes of thracian orpheus, notes that moved the very rocks and trees by hebrus banks. the singer ceases, and with eagerness asks a verdict, yet what can marcia say but that the strain is "fit for the gods? and as she speaks there comes again a vision of parnassus and the far

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

uthward to join the ocean at the breakwater's end. here and there the ruins of wharves jutted out from the shore to end in indeterminate rottenness, those farthest south seeming the most decayed. and far out at sea, despite a high tide, i glimpsed a long, black line scarcely rising above the water yet carrying a suggestion of odd latent malignancy. this, i knew, must be devil reef. as i looked, a subtle, curious sense of beckoning seemed superadded to repulsion; and oddly enough, i found this overtone more disturbing than the primary impression. we met no one on the road, but presently began to pass deserted farms in varying stages of ruin. then i noticed a few inhabited houses with rags stuffed in the broken windows and shells and dead fish lying about the littered yards. once or twice i

HP LOVECRAFT THE THING IN THE MOONLIGHT

black mouths of many fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some subtle and bodiless emanation from the abyss were engulfing my spirit; but the blackness was too great for me to perceive the source of my alarm. at length i emerged upon a tableland of moss-grown rock and scanty soil, lit by a faint moonlight which had replaced the expiring orb of day. casting my eyes about, i beheld no living object; but was sensible of a very peculiar stirring far below me, amo

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

r kind of sleep in order that their dreams might open the ultimate gate to which the silver key was a passport. he knew that in the profundity of this deep sleep they were contemplating unplumbed vastnesses of utter and absolute oursideness, and that they were to accomplish that which his presence had demanded. the guide did not share this sleep, but seemed still to be giving instructions in some subtle, soundless way. evidently he was implanting images of those things which he wished the companions to dream: and carter knew that as each of the ancient ones pictured the prescribed thought, there would be born the nucleus of a manifestation visible to his earthly eyes. when the dreams of all the shapes had achieved a oneness, that manifestation would occur, and everything he required be mat

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ayer reestablishes your confidence, gives you courage and makes concrete your abstract, vague thoughts and feelings- and it works. chants work this way too. don't think of witchcraft as involving the devil; it's not a matter of good and evil forces. there's energy to tap, so tap it for whatever you will. it's not bad or good. you might not have enough psychic energy to influence other people in a subtle way, but you certainly have enough energy to influence yourself. witchcraft is a way of disciplining your subconscious, so you can achieve success. apart from the objects and chants, it is basically an exercise of the mind. can anyone teach himself to do it? being a witch is a genetic thing, but anyone can work at the arts and powers of witchcraft for their own personal gain. there is a psy

nt. also, it can indicate that a member of the opposite sex is not too friendly towards you, or if it falls in the sixth circle, it might mean that unsuspected person at work is against you. if it falls in the seventh, it might mean that one of your husband's buddies is setting him against you, or that one of your wife's girlfriends is talking against you. a member of the opposite sex is having a subtle effect on whatever the circle indicates. four of spades signifies little annoyances, and if you find that the four of spades falls into a particular circle of your life, then you should be prepared to ignore a lot of what will be happening, because there will be petty annoyances. it doesn't mean that the situation itself is bad, but that you're about to go through some period of aggravation

nd it's happening; eventually it slants everything you do towards the goal. you will make the right moves at the right time and never falter. accidents are rare, and practically every disaster that's ever occurred in your life, other than perhaps, getting hit by a tornado, might have been avoided. almost anything could have been changed slightly, if way back in time you'd made the right move. one subtle difference along the way, and your whole destiny can be altered. so many people create horrible relationships with the world, and yet they wonder "how can this happen? i've been so good, i do all i can, yet this is what i get back" they get back exactly what they asked for, unconsciously. somewhere along the line they developed a pattern of allowing certain things to take place, very minor

eading poetry. it flows; you get into the swing of it, and it's easy to remember. you want things to be smooth and flowing. you could either rhyme your own or find a piece of poetry that pleases you and adopt it, substituting your key desire words. you should use the same rhyme over and over, writing it down "i'm going to have a handsome son, a home and man when next year's done" this will have a subtle effect on your subconscious, so that you will begin to act in the way needed to set into motion events that will result in your obtaining your desires. the primary thing about happiness is that you can't kid yourself: if you do not know what you want, you will never get it. a man called me on two-way radio recently to ask my advice about an upcoming business deal that he said was very impor

her into a number five as elizabeth taylor hilton, because she isn't an ordinary woman who marries and drops her maiden name. elizabeth taylor wilding also becomes a number five, but when she married mike todd she became a number six. when she became elizabeth taylor fisher she turned into a number one, and as elizabeth taylor burton she emerges as a number eight. let's take a closer look at the subtle changes in the person, as an actress and as a married woman, as these life situations, and the numbers connected with them, changed through the years. we break down the first name to a seven. we explain that this is a jazzy personality, and this jazzy personality has to express itself through taylor, which is a number one name, making her a number eight. we've explained what that is. when s

INITIATION INTO HERMETICS

s principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. by now the reader has surely realized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic

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 that nothing is impossible in this respect. the earthy element implies the four-pole magnet with its polarity and the effect of the other elements. the fiery principle, in its active form, causes the vivifying principle in nature and in the negative form the destruc

ion according to the original laws. 12. the astral plane the astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up to now, i the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. as akasa is the origin of all existing things, all that ever was produced, is being produced and will be produced in the future is reflected in it. th

gnate his rooms with the desire of being benefited in all his works by inspiration, success, etc. advanced magicians screen their rooms from unwelcome people by rendering them restless and uncomfortable as soon as they enter the room so that they leave, unwilling to remain in there. such a room is loaded or impregnated with protective or alarming ideas. but it is possible to load any room in more subtle ways so that anyone who enters the room without permission will feel sort of paralyzed and repelled. you see, a magician is offered a lot of possibilities, and with the help of these instructions, you can find out other methods. the magician can give back the accumulated vital virtue to the universe, when breathing out, leaving the radiant or illuminating force in the room only with the aid

t in your asana position breathing calmly and without any effort. imagine that you are drawing the fire element from endless space, the universe, and with it fill the room you are in. imagine the universe in the shape of an enormous ball from which you are drawing the fire element in all directions to your room. remember that the fire element coming from the primary source is the most etheric and subtle, and the more you pull it to you, the more dense, material and hot it will become. you are bound to feel the heat on your body during this exercise. the more compressed and accumulated the element is condensed in the room, the stronger the heat will grow. you should actually have the sensation of being in a baking oven. now dissolve the element into the infinite by your willpower and imagin

he deliberate or conscious creation of thought forms or elementals. the difference between an elemental and an elementary is that an elemental is produced on the basis of deliberate thought forms with the help of the magician s imagination and willpower, and works mainly on the mental plane for the magician s or other people s benefit. an elementary, on the other hand, is far more penetrating and subtle in its effect because it is being created from one or several elements. in the light of practical examples, i will explain the real procreation of an elementary as thoroughly as possible, demonstrating the manner in which the magician has to create an elementary. the intuition acquired by the previous training certainly will help the magician to contrive his own practice, responsive to the

INTERVIEW WITH ANDREW CHUMBLEY

ch when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dream

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ort such decisions, and our "friends" will counsel against difficult choices. occultists in particular are bad to know, because if they have any magical skill they use it to get themselves out of bad situations- and despite their gifts, accomplish nothing. the secret of sacrifice of self to self is a magical one. beyond the obvious rational truth that preparation and hard work pay off, there is a subtle magical truth: consciously putting yourself in difficult situations to obtain a magical force of being. if you really want the force, you must do very difficult things. the simple act of doing what is hard merely to gain power over yourself, creates a true power. as it continues in your life, you will have less need of ritual, and will see more and more that things come about simply because

IRISH WITCHCRAFT AND DEMONOLOGY

ertain parts of the continent, where torture was used to an extent and degree that can only be termed hellish; the appalling ingenuity displayed in the various methods of applying the "question extraordinary" seems the work of demons rather than of christians, and makes one blush for humanity. the repetition of torture was forbidden, indeed, but the infamous inquisitor, james sprenger, imagined a subtle distinction by which each fresh application was a continuation and not a repetition of the first; one sorceress in germany suffered this continuation no less, than fifty-six times. nor was the punishment of death by fire for witchcraft or sorcery employed to any extent in ireland. we have one undoubted instance, and a general hint of' some others as a sequel to this. how the two witches wer

have forgotten, or perhaps, like members of parliament in other ages, found it convenient to forget for the nonce the kyteler incident of the previous century. of the particular case here alluded to unfortunately no details are given, nor is any clue for obtaining them afforded us. the remonstrance runs as follows "also at the prayer of john, archbishop of armagh (and others. that whereas by the subtle malice and malicious suits of certain persons slandering a man of rank this land was entirely slandered, and still is in such slanderous matters as never were known in this land before, as in ruining p. 58 or destroying any man by sorcery or necromancy, the which they think and believe impossible to be performed in art--it is ordained and agreed by authority of this present parliament, with

t of the world, though in this particular instance its efforts to right the wrong did not produce a lawsuit: the narrator was mr. alcock, who appears in the preceding story. one david hunter, who was neat-herd to the bishop of down (jeremy taylor) at his house near portmore, saw one night, as he was carrying a log of wood into the dairy, an old woman whom he did not recognise, but apparently some subtle intuition told him that she was not of mortal mould, for incontinent he flung away the log, and ran terrified into his house. she appeared again to him the next night, and from that on nearly every night for the next nine months "whenever she came he must go with her through the woods at a good round rate; and the poor fellow look'd as if he was bewitch'd and travell'd off his legs" even if

ISIS UNVEILED

cd. digitizecoy google the kabausnc sheehinah 223 archetypal heavenly man, adam eadmod, is likewise a trinity; for he is body, soul, and spirit "all that is created by the 'ancient of the ancients' can hve and ^st only by a male and a female" says the zohar" he alone, to whom no one can say 'thou' for he is the spirit of the whrre-hiian in whom the tbbee heads are united, is uncreated. out of the subtle fire, oq one side of the white head, and of the 'subtle air' on the other, emanates shekhinah, his veil (the femininizcd holy ghost "this air" says idrah rablxih "is the most occult [occitlhssimus] attribute of the ancient of the days* the ancient of the ancient is the concealed of the concealed* all things are himself, and himself is concealed in every way* ilie cranium of the whtie-head h

fetahil is son of the nuin, the third life' and his upper part is represented as white as snow, while standing near the throne of the living fire he has the appearance of a fiame. all these 'apocalyptic' visions are based on the description of the 'white head' of the zohar, in whom the kabalistic trinity is united the white head "which conceals in its cranium the spirit" and which is environed by subtle fire. the "appearance of a man" is that of adam kadmon, through which passes the thread of li^t represented by the fire. fetahil is the vir noneaimus (the newest man, the son of abatur' the latter being the 'man' or the ihird life* now the third personage of the trinity. john sees "one hke unto the son of man" holding in his right hand seven stars, and standing between "seven golden candle

destroyed, and the power of bodhi wisdom (with the hiadfls, of brahmfi, will be again called into requisition to manifest itself as a logos to create the future world. in this scheme the male gods typify spirit in its deific attributes, while their female counterparts uie saktia represent the active digitizecoy google 276 isis unveiled energies of these attributes. the durgd (active virtue) is a subtle invisible force, which answers to shekhinah the garment of ain-soph. she is the sakti through which the passive' eternal' calls forth the visible universe from its first ideal conception. all three personages of tlie exoteric trimarti are shown using their saktu as vdhanat (vehicles. each of them is for the time being the form which sits upon the mys- terious wagon of ezekiet. nor do we see

JASMUHEEN THE FOOD OF GODS

e tao have been developed to release the denser frequency emotions that we often store in our organs. the nourishing frequency of the food of gods is held in every cell and every atom, however if our cells are filled with toxicity from the swallowing and storing of unresolved emotions, or from chemical toxicity from poor dietary choices, or from too much negative and judgmental thinking, then the subtle frequency of the divine nutrition channel can be literally swamped and overwhelmed by these more dense and coarser energies. successful nourishment depends on clean cells and organs. as like attracts like via the universal law of resonance, the purer the frequency of each cell, the purer the energy field that each cell can attract hold and radiate. the taoist masters have discovered that ea

igence, discipline, the mind gives reactions to every single stimulus; be it physical, social, environmental, ecological, spiritual, emotional etc. the mind gets the perception first, then throws emotional signals, simultaneously thinks, and then initiates a process of acceptance or retaliation. in yogic terms this is felt as happiness at the pure superficial level of raga, and dwesha on a little subtle level. if further acts or responses are needed then the physical systems are activated, e.g. the manifestation of anger which is reflected in our behavior. physical health also affects our mental health, although our mental health affects our physical health more. apart from a response to a stimulus, the mind has its own automatic, continuous functioning, i.e. thinking and behavior. without

bsequently gone back to eating. one s intention must be pure. please note that regardless divine nutrition: the madonna frequency& the food of gods with jasmuheen 158 as to whether one returns to eating, success is achieved in that a new pattern of knowing has been laid down into the cells. cellular memory comes from the experience that one can exist for months or years by pranic feeding. hence a subtle yet powerful level of freedom is attained. q: how does it affect sleep? do pranic nourishers all meditate? are they energetic? the majority of pranic nourishers sleep at least half of what they used to and some have mastered the requirement for sleep. others simply sleep when they desire, usually to move out of the body at will to go into other energy bands of expression. in order to tune o

ds are being constantly downloaded by those accessing universal mind, as feeding ourselves in this manner is just a matter of basic esoteric evolution. question 6: you have talked about the process of stripping and re-layering that occurs within the bio-system as people transition in and out of this paradigm. what do you mean by this? answer q6: one of the first things i noticed from working with subtle energies. as in meditation. is that often we don t notice the changes until we stop doing the activity that is creating them. because we are dealing with subtle energies, the changes within our biosystem come as gradual shifts in consciousness. similarly during the preparation for the living on light reality, our bio-system goes through a subtle and gradual process of stripping back, as our

as a beat of 12. each sun acts as a store house with a circuit breaker, a grid that receives and diffuses and disperses light to feed life in each dimensional system. is this still metaphysical theory? yes. does it explain how we can be pranically fed? yes, as the more light filled and powerful the grid, the more refined realities each grid point can beam through. more complex= more refined, more subtle= more depth and more doors= more choices. 33 is a more complex number than 7 which is the beat our earth operates at to sustain a third dimensional reality field. another major grid point is our human bio-system with its seven major energy centers or chakras. our bio-system is the most complex computer we know. yes it s true that altering our lifestyle can alter our brain wave patterns whic

ucation package, the sooner our world will be in peace. level 3 nourishment research required. it has become obvious that since. on the purest level. divine love feeds us, that then when we spend time in a hostile energy field where there is heavy skepticism and even derision, we can lose weight and also feel quite tired. we know that the energy field of pranic nutrition is very powerful yet very subtle and that it can be overwhelmed by a denser field which can then interfere with its nutritional delivery. so field weaving and dynamics need to be addressed and studied. divine nutrition: the madonna frequency& the food of gods with jasmuheen 171. we know that even though we may no longer take physical food, that our weight can be maintained by the surrender of the body s cells to our dow pr

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

about anything in this world. by the time that the deep, philosophical chemist has penetrated to the control and conversion of the ultimate elements, so as to have in his view the secret operations of nature, and to have caught nature, as it were, preparing her presentments and arranging her disguises behind the scenes, he is no more to be amused with vain book-physics. after his spying into the subtle processes of nature, he cannot be contented with the ordinary toys of men; for are not worldly possessions, honour, rank, money, even wives and numerous or any children, but toys in a certain sense? where sink they in importance to him when the great unknown sets in which awaits every man? he who can work as nature works causing the sunshine, so to speak, to light fire up independently in i

rent amounts of affection, and that like seeks like, not recognising or knowing that between. now, this thing which is, as it were, slipped between, and which we strike into show of itself, or into fire-surprised and driven out of its ambush is fire. it is as the letter by which matter spells itself out so to speak. now, matter is only to be finally forced asunder by heat; flame being the bright, subtle something which comes last, and is the expansion, fruit, crown, or glory of heat: it is the vivid and visible soul, essence, and spirit of heat the last evolvement before rending, and before the forcible closing again of all the centre-speeding weights, or desires, of matter. flame is as the expanding-out (or even exploding) flower to this growing thing, heat: it is as the bubble of it the

ered in the jewish ceremonial complicated arrangements, are certainly of this class. thus, in the idea that god did really pass down at chosen times from heaven, even in a possible visible shape, to his altar (though not, perhaps, in the form expected by man in his ignorant notions, the sacred place was carefully shut in, and all access to it set round with rigid, awful caution. there is fine and subtle meaning in that old expression in genesis* unless self-disclosed. 302 the rosicrucians. to brood, as if to be fixed or rapt, and thus to be selfcontained and oblivious, even inattentive. the ancients the greeks especially constructed their temples originally without roofs, in order that there might be no obstacle interposed by them to the descent of the god to the temple which was especiall

. but he never really seized the spirit of flood s system, and he wasted his force. he did not comprehend, nor could he ever realise, the rosicrucian views with the largeness of insight of a man of great critical powers, which gassendus otherwise undoubtedly possessed. gassendus, however, was a prejudiced theologian, and was ill-calculated for a disquisition upon a secret philosophy so remote and subtle. before an insight of greater depth, of more readiness, and less obstinacy, the difficulties presented by flood melt away, even converting into brilliancy in new proofs. his exhaustive logical positions indeed, the necessity of his theorems are soon recognised by an investigator, when he shakes off trammels and clears himself of prepossessions. but a rapid and complete philosophical grasp

emist, or rosicrucian, regathers the light dispersed or shaken out of its old broken forms. gold is the flux of the sunbeams or of light, suffused invisibly and magically into the body of the world. light is sublimated gold, rescued magically, by invisible stellar attraction, out of the material depths. gold is thus the deposit of light, which of itself generates. light in the celestial world, is subtle, vaporous, magically exalted gold, or spirit of flame. gold draws and compels inferior natures in the metals, and, intensifying and multiplying, converts into itself. it is a part of the first-formed glory or splendour, of which all objects and all souls are points or parts. gassendus asserts that when the rosicrucians teach that the divinity is the light or the realisation of creation, dis

rtance of the foregoing observations in regard to the welfare (bodily and spiritually) of man; especially in these questioning, inquisitive modern times, when everything is brought to the front, and remorselessly (although often foolishly, because conceitedly) canvassed. such names as the great (much-libelled) paracelsus, the prince of chemists and physiologists, and that of van helmont, the most subtle and profound of magnetists and psychologists, secure attention among the best-informed, and carry their own consummate guarantee the most convincingly to the adepts. men of reflection are needed to comprehend these theories and speculations, and to weigh this evidence. gnostic talisman. chapter the thirty-fifth. the adapted rosicrucian contemplation. intrusion of sin. ruins of the old world

K AMBER THE BASICS OF MAGICK

ic phenomena. knowledge gained from parapsychology studies can be applied, so far as it goes, to the much broader based, much more theoretical study and practice of magick. thus, the human mind and body appears to broadcast psychic energy or force, much like a radio station. kirlian photography and cloud chamber tests tend to support this theory. although the exact nature of this psychic force is subtle and unknown, it is undoubtedly the energy behind all psychic phenomena and magick. however, it is *not* a radio wave, since it behaves somewhat differently. the psychic force is too weak to be measured directly (at least so far as we know. everyone has some psychic ability. there are numerous types of psychic phenomena. parapsychology separates them into two groups: esp and pk. the basics o

n produce aversive side effects which may even harm the magician- aversive magick is dangerous! magick is a continuous process what we have been calling 'magick' is actually a continuous process. since your subconscious never rests, your environment is continually being shifted into line with your model. this is true whether you study magick or not. for most people, these effects are usually very subtle, and they are probably not aware of them. however, as you work with the occult, the flow of psychic energy and your awareness of it increases. your true will is more likely to be strongly expressed. your luck may be affected (either in a positive or a negative way. remember, our lives tend to follow what we want down deep. that is why a positive outlook is so very beneficial to us. the magi

comming sleepy. an affirmation is the same kind of thing- a positive suggestion, which you repeat (affirm) to yourself aloud or silently (for example "i remember my dreams. if there is some quality you wish to change or develope within yourself, an affirmation is ideal. repeat it several times every day at several different times throughout the day, expecially when you go to bed. affirmations are subtle and may require a few months to work. use them for changes, not miracles. simple banishing technique visualization is another important method we use to influence the subconscious. a good example of this is the simple banishing technique which follows. banishing is used in magick to 'clear the air' of negative 'vibes' and interference. visualize a strong white light flowing out the top of y

KETAB E SIYAH

wholly false. yet let me awaken you from satan's glamour and show you the truth in what has come to be. cast back your minds with knowing eyes to pierce through all the perjurer's design and see the truth of both his hand and voice. thus you all are witnesses to his crime, though well he has concealed it. is there one amongst this throng that cannot recall the wyrm's approach, beguiling them with subtle words, inciting them to blasphemous rebellion 11 against the one we love so well and that deserves not such traitorous abuse? we are testaments all and shall all proclaim satanael's awful guilt. for can our father, in his great sagacity, refute the report of all his sons that cry out for justice against such treason? let us then go to him and bring our case before time has run its course to

with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes beyond their worth thus inciting them to evil by greed and envy. his tongue is more clever than a serpent's, his words more crafty than a wizard's charm and thus does he threaten to do g

lly false. yet let me awaken you from satan's glamour and show you the truth in what has come to be. cast back your minds with knowing eyes 72 to pierce through all the perjurer's design and see the truth of both his hand and voice. thus you all are witnesses to his crime, though well he has concealed it. is there one amongst this throng that cannot recall the wyrm's approach, beguiling them with subtle words, inciting them to blasphemous rebellion against the one we love so well and that deserves not such traitorous abuse? we are testaments all and shall all proclaim satanael's awful guilt. for can our father, in his great sagacity, refute the report of all his sons that cry out for justice against such treason? let us then go to him and bring our case before time has run its course to ou

with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes beyond their worth thus inciting them to evil by greed and envy. his tongue is more clever than a serpent's, his words more crafty than a wizard's charm and thus does he threaten to do g

anger. now, in wrath, she spoke with wounding words for what taunt of elohim could match the anger of my own children, moved by anger to accuse the parent who desired naught but her good yet it did seem most evil to her "serpent, where have you brought me to? perfidious worm" so she spoke "this is the fruit of knowledge of consequences. do you seek to move my hand to self-destruction by the most subtle wiles of your tongue. this fruit, of all the garden's fruit multitudinous and most glorious to see and smell, this one is most venomous and but a single drop of sap would slay that tongue it did alight upon, dew-like dripping from the high branches of the tree. raphael, glorious ambassador of heaven, did tell me of this tree's wrongful nature. it has been set within the beauty of this garde

entrance to the valley where before he set his blasphemous creatures, crafted in the image of our own race, where grow those two trees of power whose fruit we elohim once ate in most ancient times. in serpent's guise, well-suited to his nature, the fallen prince, shedim lord, satanael, approached woman as she watched over sleeping man, more faithful to the justice of your cause and, with his most subtle persuasions, planted doubt within her and moved her to rebellion against your most noble reign as his honeyed words once sundered your great empire. thus, with argument most devious, he undid all that i had taught that unsullied spirit and enjoined her to defy those bans i had laid down. at the bidding of the snake, she took the fruit of knowledge of consequences, 194 eating of it, and, by

LAITMAN M BASIC CONCEPTS IN KABBALAH

nciple, so what (i did what i did and there is no harm in it, engage in and force others to engage in details that are utterly unnecessary. they are the source of much suffering in the world. hence, kabbalists accepted only those students who could keep it secret and refrain from needlessly disclosing it. the ban, impossible to disclose, stems from limitations of the language that cannot describe subtle spiritual concepts. since all verbal attempts are doomed to fail and lead to erroneous conclusions that will only confuse the student, the revelation of these secrets requires special permission from above. a special permission from above is described in the works of the great kabbalist, the ari: know that the souls of great kabbalists are filled with the outer (surrounding) light or with t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

l i a m t i l l e r prof. william tiller, phd in physics, university of toronto, is a former materials science and engineering professor at stanford university. he has published more than 250 scientific publications, including several books. his primary books are some science adventures with real magic; conscious acts of creation: the emergence of a new physics; science and human transformation: subtle energies, intentionality and consciousness. f r e d a l a n wo l f, p h d fred alan wolf, phd in theoretical physics from ucla, is a lecturer and a quantum physicist who has had contacts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the most prominent physicists of the 20th century. dr. wolf has also authored eleven books that were transla

ch awaken in us naturally in time, and some that are acquired by the influence of our environp r e s e n t i n g k a b b a l a h 25 ment. however, some qualities cannot be acquired naturally, and must be developed within us through a special method. the wisdom of kabbalah builds such qualities. the act of studying authentic texts by genuine kabbalists affect us as readers in a unique way, evoking subtle discernments. there are no other texts or methods in our world that can do so. the study of kabbalah creates a special perception with which we can begin to see what appears to be ordinary reality from a new perspective. we can compare it to looking at a stereogram (a picture in which the delineated objects have an appearance of solidity. when we look directly at the picture, it appears to

t beyond ordinary and accessible nature, particles have some way of choosing freely, but how does this affect human beings? all this does not imply that we have free choice in day-to-day life. perhaps, somewhere, in the depth of matter, there are additional forces or probabilities that adhere to a regularity that we cannot conceive of in the ordinary determinism. dr. satinover: correct. these are subtle and complex discernments. the greatest minds of science have been arguing over them for the past eighty years. it appears that single electrons, despite their limitations, can freely elect from several trajectories. electrons cannot do much; they cannot write books, marry, or go to war. nonetheless, within their limitations, it appears that they do have a certain measure of freedom. when i

ot the shell itself. just like that person, modern science has been successfully researching the physical world for hundreds of years, assuming that this world is the whole reality. the premise was that the physical world was a lifeless entity, and that there was nothing else besides it. science has recently concluded that if we meticulously test the purely physical world, we will be able to find subtle evidence that the physical world is only a shell covering a living entity inside it. let me try and explain why specifically modern quantum theory is a kind of boundary science. there is an extensive debate around quantum theory, so i will present only what i think is correct. i also recommend that you study this topic on your own to know what other researchers have found, and then draw you

to identify. 79 t h e c r e d i b i l i t y o f q ua n t u m t h e o r y any theory can be proven wrong. quantum theory, too, is only a theory and may turn out to be mistaken. moreover, even today there are scientists who consider it erroneous and are searching for alternatives. in the world of science, it is common for one theory to fall and for another to rise in its place. however, there is a subtle distinction to be made here. let me explain by comparing the newtonian theory with einstein s theory of relativity. first, let s assume that there is a stick that is moving in space. according to einstein, if we make the stick move extremely fast, it will begin to shrink. according to newton, regardless of the velocity, the stick will remain as it is. thus, we have two competing theories. s

hrough which the flow travels from above downward and from below upward. at the level of gadlut, we realize our part and operate as a connector pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 98 between the worlds. this is our corrected state, and each person must reach it. each person can come to feel every item and element of every world. all that we need is a special, subtle sense, an ability to discern and to feel. even in this world, we discern considerable differences between the sensations of a young child, a youth, an adult, and a scientist. the study of kabbalah continually builds new insights and discernments in us, eventually leading to the perception of the upper worlds. from the above we can understand why kabbalah contains all the teachings and scien

LAITMAN M THE KABBALAH EXPERIENCE

own situation, etc. s p e e d a s f r e q u e n c y o f c o r r e c t i o n s q: in kabbalah, there is a notion of speed of passing states. could you please explain what speed is in the spiritual sense? and how can we feel that it depends on us? a: in the spiritual realm (of sensations, advancement is defined as the changing of feelings, determined by changing the attitude toward the creator. the subtle nuances of these relations, i vs. the creator form in us the sensation of spiritual motion. all the other changes are either not spiritual or preparatory. in other words, movement is a changing of intentions from for me to for the creator. the frequency of such changes determines the speed of the movement in the spiritual realm. d i s c ov e r i n g t h e l i g h t w i t h i n t h e da r k

ts limitations. these systems have nothing to do with spirituality, but merely with psychological processes that occur around our bodies. in order to come to the upper world, we must acquire a screen and break the barrier between the two worlds. that impediment can be crossed only by the system of kabbalah. everything people may feel as karma, auras, etc. is a psychological process, though a very subtle one, which happens around the physical body. there is nothing unusual about it, nothing above our nature. in the future, our science will learn how to work with these systems very well. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 285 t h e t e ac h i n g s o f t h e e a s t q: in one of your talks, you said that kabbalah is the only method that allows us to come out

LAITMAN M THE PATH OF KABBALAH

s for entering and remaining in the upper world in a state of calmness, eternity, completeness, and peace. that spiritual degree (at the end of correction) is not described anywhere in kabbalah or the torah, simply because there is no language with which to describe it. beyond the end of correction is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle hints of this in the zohar and in the talmud. that spiritual state is called maase merkava and maase bereshit. but those are all very subtle hints. it is actually impossible to describe these spiritual feelings in words because the words and the letters in our language are valid only in the correction zone (until the world of atzilut, since that is from where they are taken. we cannot feel

ormally, if we are happy, we don t even care if the creator exists, but it is precisely during the good situations that we must adhere to the creator. that is why he sends us troubles, so that we will remember him. if we feel bad, we are compelled to think of the creator. thus, our work is mainly to think of the creator when we feel good, as well as when we feel bad. kabbalah speaks of man s most subtle feelings. we never expect the blow; it always comes unexpectedly when we are disconnected from the creator. providence operates individually on each and every one of us, even when we don t remember about him. he sends us special messages to remind us of him. that is why we are told that we must always aim our thoughts at the creator. that is all that s needed. he who says that there is anot

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ght of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the square nearest to the r

he great architect sends forth his power at all levels, but most of all on the higher planes. but the majority of men are not yet sufficiently developed on those higher planes to be directly affected by this force. if, however, those men who are already somewhat developed at those levels will lay themselves open to receive that force, and slow down its vibrations by passing them through their own subtle bodies, it can then be poured out upon the world at large in an assimilable form. and this is a great part of the work that is being done by all those who wish to co-operate with him. 350. i have explained in the masters mad the path how one who approaches a master of the wisdom with a view to becoming his pupil and working under him for the good of mankind, is first drawn into a wonderfull

dulations or petals have that shimmering iridescent effect, like mother-of-pearl, yet each of them has usually its own predominant colour. 389. in the vivification of the particular centre with which this degree of e.a. is principally concerned, three factors are important. when the centre in the emotional body which corresponds to this is awakened, it gives to the man the power of hearing in the subtle world at that level- that is, it causes a development of that sense which, in what is usually called the astral world, produces on our consciousness the effect which on the physical plane we call hearing. so, if the etheric centre were fully working, the e.a. would be clairaudient as far as the etheric and astral planes. its slow and partial unfoldment gradually tends to dissipate prejudice

to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out upon the perilous waters of originality until they were thoroughly grounded in the established principles of philosophy. the s c also evokes or calls to the assistance of the man who uses it a particular class of non-human intelligences of the subtle world. 393. in view of the great influence of this s c of power, all will see the necessity that it should be preserved with the greatest care and secrecy. if it is made wrongly, not in exact form and at the proper place, the effect will be lost. in these matters we are working what is commonly called magic; and that is a dangerous thing to play with and should be taken up only with the gre

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

es of woodland, silent save for the singing of the birds and the sweet sounds of forest life, that seemed not to break the stillness. 323. he taught by song, by music, music of voice and instrument, carrying a five-stringed musical instrument, probably the origin of apollo s lyre, and he used a pentatonic scale. to this he sang, and wondrous was his music, the angels drawing nigh to listen to the subtle tones; by sound he worked upon the astral and mental bodies of his disciples, purifying and expanding them; by sound he drew the subtle bodies away from the physical, and set them free in the higher worlds. his music was quite different from the sequences, repeated over and over again, by which the same result was brought about in the rootstock of the race, which it carried with it into ind

heights than had been induced by the contemplation of the flatter romanesque style; by its soaring lines and ever-ascending curves, by the richness of its ornamentation and the splendid complexity of its design, by its amazing grace and delicacy, it had power to raise the hearts of men on the wings of its silent music to the very throne of god himself, to mould and enrich their devotion in unseen subtle ways, to pour out upon them spiritual influences which would aid in the great work of transformation which had to be accomplished. 545. the change from romanesque to gothic, then, was brought about deliberately. the inspiration was given to certain master-builders in the different countries by the h.o.a.t.f, and the erection of the splendid cathedrals of the period was carried out by travel

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

es far beyond our own. he asserted that angels are the next step in the order of being beyond humanity.aquinas also argued that since intellect is above sense, there must be some creatures who are incorporeal and therefore comprehensible by the intellect alone.he thus assigned to angels an incorporeal nature, departing from earlier philosophers who had asserted that angels were constituted from a subtle material substance. in spite of their incorporeal nature, angels can sometimes assume bodies, since the scriptural account of abraham s entertaining angels makes this plain. at the time, it was generally recognized by the church that the angels were impeccable. their state of perfection is such that they are unable to sin as men and women do. aquinas held that lucifer, like all the angels

ir differing rates of vibration (understood literally or metaphorically. thus, in order to enter into rapport with the otherworld, one needs to create a space in this case the circle within which the rate of vibration can be modified. in occult traditions, the other dimensions are understood as constituting a series of different realms or planes, arranged according to rate of vibration. it is the subtle energies found in these other realms that one manipulates during magical operations. in occult literature, the plane closest to the physical is referred to as the etheric plane, and the subtle energies of this realm are often termed etheric energies. etheric energies are subdivided into four categories according to the four classical elements of greek philosophy earth, air, fire, and water

s from these etheric energies that the magician constructs the circle. as both consecrated space in the physical realm, and space that has also been etherialized by being raised in vibration, the interior of the circle is, in a sense, between the worlds. from this energized space a physical/etheric temple floating between the worlds it is easy for participants to extend their imagination into the subtle realms, and thus facilitate magical operations. by the same token, it is easy for spiritual entities and other powers to be drawn near the participants. see also magic and magical groups for further reading: amber k. true magick: a beginner s guide. llewellyn, 1991. farrar, stewart. what witches do: the modern coven revealed. new york: coward,mccann, 1971. collective unconscious the collect

l-pact narrative by stephen vincent benet, a poor new hampshire farmer, jabez stone, sells his soul in exchange for seven years of prosperity. near the end of the term, however, stone regrets his bargain and hires the famous attorney daniel webster to defend him. webster successfully pleads stone s case and wins his acquittal from an infernal jury. other literary treatments of this theme are more subtle. for example, in oscar wilde s the picture of dorian gray, a young man wills that his picture age rather than himself: how sad it is! murmured dorian gray, with his eyes still fixed upon his own portrait. how film 89 sad it is! i shall grow old, horrible and dreadful. but this picture will remain always young. it will never be older than this particular day of june. if it were only the othe

ommunications between the devil screwtape and his nephew wormwood, an aspiring tempter-in-training. composed by the prominent christian writer c. s. lewis during the second world war, the letters focus on the foibles of humankind. the core principle that screwtape conveys to wormwood is that it is unnecessary to persuade human beings to commit heinous sins. instead, people should be led down more subtle paths to perdition, prompting them to pursue their own self-interest over their duties to god in the context of little pleasures.as screwtape writes, the safest road to hell is the gradual one the gentle slope. lewis concludes his cautionary tale with the assertion that there are two equal and opposite errors into which our race can fall about the devils. one is to disbelieve in their exist

islamic lore (there are good jinns and bad ones, but demonological ufology is focused exclusively on the latter) according to creighton, jinns were behind the making of steven spielberg s popular film et, whose depiction of friendly aliens was calculated to mislead human beings about the true, decidedly unfriendly intentions of the aliens. in creighton s judgment (and his italics) the movie was a subtle way for facilitating a take-over by something out of the pit( the e.t. plague 1983, 1. the jinns own the earth, treating us as animals from whose gene pool they can borrow as the occasion suits (thus ufo abductions. they are also responsible for the aids ufos and demons 265 epidemic, generating it in order to eliminate undesirable traits by which creighton makes clear he means homosexuality

LIBER LXI

iation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence

LIBER O

he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the goetia as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v. 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and

r become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel at will, either with or without guidance from such figure or figures. 8. let him further employ such special invocations as will cause to appear the particular places he may wish to visit. 9. let him beware of the thousand subtle attacks and deceptions that he will experience, carefully testing the truth of all with whom he speaks. thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay. 10. practice will make the student infinitely wary in such matters. 11. it is usually quite easy to return to the body, but should any difficulty arise, practic

LIBER ALEPH

ity is not the way of the tao; but rather the intensification and making universal every unit of thine energy on every plane. o liber aleph vel cxi 24 c de voluptate poenarum (of the pleasure of pain) o forth, o my son, o son of the sun, rejoicing in thy strength, as a warrior, as a bridegroom, to take thy pleasure upon the earth, and in every palace of the mind, moving ever from the crass to the subtle, from the coarse to the fine. conquer every repulsion in thy self, subdue every aversion. assimilate all poison, for therein only is there profit. seek constantly therefore to know what is painful and to cleave thereunto, for by pain cometh true pleasure. those who avoid pain physical or mental remain little men, and there is no virtue in them. yet be thou ware lest thou fall into the heres

in thee which are certainly capable of great effects, yet which are constantly wasted. think then whether, if these powers, frustrate of their end upon one plane, might not be turned to high purpose and assured success upon another. for an hundred acorns, rightly set in conditions fit for their true growth, will become an hundred oaks, while otherwise they make but one meal for one hog, and their subtle nature is wholly lost to them. learn then, o my son, this mystery of .conomy, and apply it faithfully and with diligence in thy work. b liber aleph vel cxi 54 bb de arte alchemica (of the art of alchymy) ere then i must write concerning talismans for thine instruction. know first that there are certain vehicles proper for the incarnation of the will. i instance paper, whereon by thine art t

tions may be included within its scope. there is also the converse, as when external objects create appetite, whose satisfaction again reacteth upon the physical plane. praise thou the wonder of the mystery of nature, rising and falling with every breath, so that there is no part which is not mystically partaker of the whole. h the book of wisdom or folly 55 bg de arcano subtilissimo (of the most subtle secret) my son, there is that within thee of marvellous puissance which is by its own nature the incarnation of thy will, most ready to receive the seal thereof. therein lie hidden all powers, all memories, more than thou hast ten thousand fold! learn then to draw from that great treasure-house the jewel of which thou art in any present need. for all things that are possible to thy nature a

ious thought is but phenomenal, the noise of thy machine. now chemistry, or al-chem-y meaneth the egyptian science, and the true magick of egypt hath this for its foundation. we have in our house many substances which act directly upon the blood, and many practices of virtue similar, to simulate, compose, purify, analyse, direct, or concentrate the thought. confer ccxx. ii, 22. but this action is subtle and of man modes, and dependeth heavily on the conditions of the experiment, whereof the first is thine own will therein. therefore i say unto thee that his is thy work immediate and necessary, to discover openly hy will unto thyself, and to fortify and enkindle it by all one-pointedness of thought and action, so that thou mayst direct it inwards unto its core, that is thyself in thy name h

hoc arte (of the value of experience in this art) ot sleep, not rest, not contentment are of the will of the hero, but these things he hateth, and consenteth to enjoy them only with shame of his weak nature. but he will analyse himself without pity, and he will do all things soever that may free and fortify his mind and will. know that the technick of the right use of this magick with poisons is subtle; and since the nature of every man differeth from that of his fellow, there entereth idiosyncrasy, and thine experience shall be thy master in this art. heed also this word following: the right use of these agents is to gain a knowledge preliminary of thine own powers, and of high states, so that thou goest not altogether blindly and without aim in hy quest, ignorant of the ways of thine ow

n) ow, o my son, i will declare unto thee the virtue of that part of love which receiveth and draweth, being the counterpart of thine own. for behold! i am moved in myself by the absence of the virgin that is appointed for me. and her eagerness of purity doth encompass me with its soft tenderness, and twineth about me with sweet scent so that my mind is enkindled with a gentle flame, luminous and subtle, and i write unto thee as in a dream; for in this enchantment of her devotion i am caught up cunningly into beautitude, with great joy of the gods that have bestrewn my way with flowers, ay many flowers and herbs of magick and of holiness withal to match their beauty. nay, o my son, i will cease this epistle unto thee for awhile, that i may rest in the pleasure of this contemplation, for it

LIBER ASTARTE

hurled therefrom. 29. further of this matter. now also subtler than all these terrors are the illusions of success. for one instant.s self-satisfaction or expansion of the spirit, especially in this state of dryness, and thou art lost. for thou mayst attain to the false union with the demon himself. beware also of even the pride which rises from having resisted the temptations. but so many and so subtle are the wiles of choronzon that the whole world could not contain their enumeration. the answer to one and all is the persistence in the literal fulfilment of the routine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it br

LIBER CCCXXXV ADONIS

wilight so is she, half seen, half subtly apprehended, ethereally and bodily. the soul incarnate, the body transcended! the girl. aching, aching passionately, insufferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylo

to dream whose demons cumber night fs extreme. and softer sped than dream or death quiet as the dead, or slain love.s breath, i sigh for loves that swoon upon the hanging groves of babylon. each terrace adds a shower of scent where lass and lad seduce content; each vine that hangs confirms the stress of purer pangs of drunkenness; each marble wall and pillar swerves majestical my course to curves subtle as breasts and limbs and tresses of this caressed suave sorceress.s that raves and rests in wildernesses whose giant gifts are strength that scars her soul and lifts her to the stars, savage, and tenderness that tunes her spirit.s splendour to the moon.s, and music of passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine amid the groves, a foot divine that yet is no

LIBER CCXLII AHA

e the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. bei

gn of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there fs a bee for every flower. lie open, a chameleon cup, and let him suck thine honey up! olympas. there is one doubt. when souls attain such an unimagined gain shall not others mark the

u shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle fs nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet.not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, sh

LIBER CLXV A MASTER OF THE TEMPLE

ht seems to have a parallel in j. st. j. again on page 96 i must attain or. an end to j. st. j. seems similar to the state arrived at one sept. 5, 1910, when i determined to ask the last why? and afterwards entered into peace. on page 133 he says subtly, simply, imperceptibly gliding i passed away into nothing. i felt the interior trembling kindle itself into a kiss. also i was given to enjoy the subtle presence of my lord interiorly during the whole of the twelfth day. but he withdrew himself. yet leaving a comfort not to be told, a peace. the peace. yes, with me also the peace has remained, but sometimes i cannot connect myself with it, or fail to do so, being led away by maya. then comes the entry of the thirteenth day: being entered into the silence let me abide in the silence. amen. a

performed during this period, but we may mention, for the sake of completeness, a few fragments recorded during the last few days of the retirement. october 9, 9:6 p.m (this was the 9th day of section c, and the 39th day of the complete operation) the state is getting more and more difficult to describe, in fact i don t know what to make of it. i might almost say i feel normal; and yet there is a subtle difference. there is (i think) an entire absence of fear, worry, disgust, joy, sorrow, pain, or any of the old states, and this seems to be a condition of calm observation without any desire to criticise anything. i suppose, as a matter of fact, it is a state of equilibrium. i think i have it. it is the empty shrine awaiting the in-dwelling of the god. 10 p.m. i experienced another peculiar

n detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases. o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit a

LIBER COLLEGII SANCTI

ook. 4. he shall commit a chapter of liber lxv to memory; and furthermore, he shall study the publications of the a a in class b, and apply himself to such practices of scientific illuminism as seemeth him good. 5. beside all this, he shall perform any tasks that the a a may see fit to lay upon him. let him be mindful that the word probationer is no idle term, but that the brothers will in many a subtle way prove him, when he knoweth it not. 6. when the sun shall next enter the sign under which he hath been received, his initiation may be granted unto him. he shall keep himself free from all other engagements for one whole week from that date. 7. he may at any moment withdraw from his association with the a a simply notifying the neophyte who introduced him. 8. he shall everywhere proclaim

all its branches: also he shall begin to study liber h and some one commonly accepted method of divination. he will further be examined in his power of journeying in the spirit vision. 5. beside all this, he shall perform any tasks that his zelator in the name of the a a and by its authority may see fit to lay upon him. let him be mindful that the word neophyte is no idle term, but that in many a subtle way the new nature will stir within him, when he knoweth it not. 6. when the sun shall next enter the sign 240 to that under which he hath been received, his advancement may be granted unto him. he shall keep himself free from all other engagements for four whole days from that date. 7. he may at any moment withdraw from his association with the a a, simply notifying the zelator who introdu

LIBER CXCVII STORY OF SIR PALAMEDES

les many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath

that the beast hopes no escape, dissolveth all his lordly shape, splitteth him sudden into two. sir palamedes, the saracen knight 49 sir palamede in fury runs unto the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms of these a-questing over all the plain. the good knight reins his charger in .now, by the faith of paladin! the subtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal

blotted out behind! liber cxcvii 70 his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is .ware that, lackeyed by the devil-king, the beast.the questing beast.is there! so though his heart beats close with fear, though horror grips his throat, he goes, goes on to meet it, spear to spear, as good knight should, to face his foes. nay! but the end is come. black earth belches that peerless paladin up from her gulphs.untimely birth .her horror could not hold him in! white a

ntimely birth .her horror could not hold him in! white as a corpse, the hero hails the dawn, that night of fear still shaking his body. all death fs doubt assails him. was it sleep or was it waking .by god, i care not, i (quod he .or wake or sleep, or live or dead, i will pursue this mystery. so help me grace of godlihead. sir palamedes, the saracen knight 71 ay! with thy wasted limbs pursue that subtle beast home to his den! who know but thou mayst win athrough, sir palamede the saracen? 72 xxxi from god.s sweet air sir palamede hath come unto a demon bog, a city where but rats may breed in sewer-stench and fetid fog. within its heart pale phantoms crawl. breathless with foolish haste they jog and jostle, all for naught! they scrawl vain things all night that they disown ere day. they cal

t came questing in the hall, one flame of gold and amethyst, bodily seen then of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, surely there stole a subtle madness into their veins, more strong than death: for all the roots of sin and sadness were plucked. as a flower perisheth, so all sin died. and in that place all they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass liber cxcvii 98 to all the harps of heaven a-playing, there came a solemn voice (no

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

er, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point.but.wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be u

LIBER DCCCLX JOHN ST

ove, and so on? we may admit their unsubstantiality without denying their power; the phantoms of absinthe and love are potent enough to drive a man to death or marriage; while reverie may end in anti-vivisectionism or nut-food-madness. on the whole, i prefer to explain the many terrible catastrophes i have seen caused by magic misunderstood by supposing that in magic one is working with some very subtle and essential function of the brain, whose disease may mean for one man paralysis, for another mania, for a third melancholia, for a fourth death. it is not a priori absurd to suggest that there may be some one particular thought that would cause death. in the man with heart disease, for instance, the thought .i will run quickly upstairs. might cause death quite as directly as .i will shoot

nished: bar frontispiece and colophon, which i can design and execute to-morrow. 3.00. took half an hour off, making a silly sketch of a sunset. will now read through the record, and reflect upon it. 4.15 .before i was blind; now i see. yesterday i was right up to the threshold, right enough; but got turned back by the dweller. i did not see the dweller till afterwards (8.53 entry) for he was too subtle. i will look carefully back to try and spot him; for if i .knew his name. i could pass by.i.e, next time i climb up to the threshold of the pylon. i think the entries 1.25 and 3.35 am. explain it .hugging myself, as it were. how fatally accurate! i wrote it and never saw the hellish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical

mb up to the threshold of the pylon. i think the entries 1.25 and 3.35 am. explain it .hugging myself, as it were. how fatally accurate! i wrote it and never saw the hellish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord.s coming.the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me. so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil liber dccclx 78 knight in malory, riding and slaying.and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! ve

whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani .i. giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s..this name is a bad one. dweller beside the pylon is a better term; for he is not in the straight path, which is liber dccclx 80 simple and easy and open. he is never .overcome; to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on the bad wine of sense and thought fumbles thereat. and of co

isen, after doing 20 breath-cycles, reciting internally the ritual, 70 per cent. of which he now knows by heart. 8.35. to the dome.a cafe-croissant. some proofs to correct during the meal. 10.25. having walked over to the studio reciting the ritual (9.25- 9.55 approximately, john st. john got into his pose, and began going for the gloves. the interior trembling began, and the room filled with the subtle light. he was within an ace of concentration; the violet lotus of .jn. appeared, flashing like some marvellous comet; the dawn began to break, as he slew with the lightning-flash every thought that arose in him, especially this vision of .jn; but fear. dread fear!.gripped his heart. annihilation stood before him, annihilation of john st. john that he had so long striven to obtain: yet he da

ery part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the interior trembling kindle itself into a kiss.and i perceived the true sacraments.and i beheld in one moment all the mystic visions in one; and the holy graal appeared unto me, and many other inexpressible things were know of me. also i was given to enjoy the subtle presence of my lord interiorly during the whole of this twelfth day. then i besought the lord that he would take me into his presence eternally even now. but he withdrew himself, for that i must do that which i was sent hither to do; namely, to rule the earth. therefore with sweetness ineffable he parted from me; yet leaving a comfort not to be told, a peace. the peace. and the light and th

LIBER HHH

isting by will every temptation. not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable anguish is forced from thy closed lip, shalt thou proceed. 9. now let a current of light, deep azure flecked with scarlet, pass up and down the spine, striking as it were upon thyself that art coiled at the base as a serpent. let this be exceeding slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pr.n.y.ma without kumbhakha, and meditating on harpocrate

LIBER LVII

t not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry .father. and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law .accept no messenger of god. banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the

t my spiritual vision, my vision just open like a babe.s, my vision untested by comparison and uncriticized by reason? fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an

identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the eso

LIBER LXI VEL CAUSAE

iation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. vel causa 5 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, an

LIBER LXVII THE SWORD OF SONG

ial gales; the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales. seems no more god, but mere napoleon or possibly the prince of wales. concluding such a half-cured case with the remark .where bromide fails. but bromide people did not know those 1900 years ago. i think we may concede to crowley an impartial attitude. and so i scorn the thousand subtle points wherein a man might find a fulcrum (ex utero matris ad sepulcrum* vide infra .science and buddhism, and the writings of immanuel kant and his successors. 260 265 270 275 280 285 290 295 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs 10 the sword of song et pr ter.such as huxley tells) i.ll pi

should not perish, but have everlasting life. 340 345 350 355 360 365 370 375 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. 12 the sword of song exactly! grown my mental stature, i ponder much: but never yet can i get over or forget that bitter text.s accurded nature, the subtle devilish omission,57 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell.s fevers as fit, as just, for unbelievers. these are the things that stick beside and hamper my quite serious wish to harbour kind thoughts of the .fish..58 here goes my arrow to the gold! i.ll make no magpies! though i hold your christianity a lie, abortion and iniquity, the most i

s now that the very crystals feel. for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man.s thought in hell itself, bereft of bliss, were less unmerciful than this! no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, or else, to meet man.s subtle foe, god.and oh! infamy of terror! be like him.like him! and for ever! at least i make not such an error: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate.s grim legions; let me well gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven.but in h

banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my b

an to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, the same thing by another name. thus when of late egyptian gods evoked ecstatic periods in verse of mine, you thought i praised or worshipped them.i stand amazed. i merely wished to chant in verse some aspects of the universe, summed up these subtle forces finely, and sang of them (i think divinely) in name and form: a fault perhaps. reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i find are merely modes of my own mind! the poet needs enthusiasm! vese-making is a sort of spasm, degeneration of the mind, and things of that unpleasant kind. 515 520 525 530 535 5

m report of moslem account of the annunciation. pentecost 41 out of a silver tube a dart shooting god s spirit to her heart.61 this beats the orthodox dove-suitor! what explanation could be cuter than.gabriel with a pea-shooter? in such a conflict i stand neuter. but oh! mistake not gold for pewter! the plain fact is: materialise what spiritual fact you choose, and all such turn to folly.lose the subtle splendour, and the wise love and dear bliss of truth. beware lest your lewd laughter set a snare for any! thus and only thus will i admit a difference .twixt spirit and the things of sense. what is the quarrel between us? why do our thoughts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay. i.ve talked too long: you.re ver

LIBER LXXVIII

ion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nymphs or undines. xii the princess of the waters; the lotus of the palace

s as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's feet are dark-driving stratus clouds. he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 b to 20 c. b of d king of the sylphs and sylphides. xiv the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the t

he thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child fs head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20 f to 20 g. c of d queen of the sylphs and sylphides. a description of the cards of the taro 19 xv the prince of the chariot of the winds king of swords a winged king with winged crown

ith flames issuing down them, and placed in the centre at the top and bottom of the card respectively, are the symbols of# and i for the decan. too much force applied too suddenly. very rapid rush, but quickly passed and expended. violent, but not lasting. swiftness, rapidity, courage, boldness, confidence, freedom, warfare, violence; love of open air, field-sports, gardens and meadows. generous, subtle, eloquent, yet somewhat untrustworthy; rapacious, insolent, oppressive. theft and robbery. according to dignity. hod of y (hasty communications and messages; swiftness. therein rule the angels hyhtn and hyaah. xxxiv the lord of great strength nine of wands or torches four hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of the card ho

LIBER O

uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the .preliminary invocation. in the .goetia. as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and i

me conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel about at will, either with or without guidance from such figure or figures. 8. let him further employ such special invocations as will cause to appear the particular places he may with to visit. 9. let him beware of the thousand subtle attacks and deceptions that he will experience, carefully testing the truth of all with whom he speaks. thus a hostile being may appear clothed with glory; the appropriate pentagrams will in such a case cause him to shrivel or decay. 10. practice will make the student infinitely wary in these matters. 11. it is usually quite easy to return to the body; but should any difficulty arise, pract

LIBER SAMEKH

of the magick of the beast whereby he wrought many wonders. and because he doth will that the whole world shall attain to this art, he now hideth it herein so that the worthy may win to his wisdom. let i and f face all* yet ward their a from attack. gthe hermit h to himself, gthe fool h to foes, gthe hierophant h to friends. nine by nature, naught by attainment, five by function, in speech swift, subtle and secret; in thought creative, unbiased, unbounded; in act gentle, patient, persistent. hermes to hear, dionysus to touch, pan to behold! a virgin, a babe, and a beast! a liar, an idiot, and a master of men* if we adopt the new orthography viaov (book 4, part iii, chap. v) we must read gthe sun.6.the son h etc, for gall h; and elaborate this interpretation here given in other ways, accord

LIBER STELLAE RUBEAE

r his use in a certain matter of liber legis, and written down under the figure lxvi v a a publication in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in word. 4. no man shall understand this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin

t not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure t

LOGOMACHY OF ZOS

tion perfectly and are alone beyond good and evil. the mind is protean, ever-including, but all our ways and means are governed by multiple laws of limits which cannot be transgressed easily, although elastic, alterable and changing. man cannot break natural laws yet he may break himself against them. t z. r..1( d=h -5! h" stupidities. whatever we commit to life unknowingly, concurrently causes a subtle superfetation which forms our media for ubiquitous thoughts which form our ego: then soul steps in. we are always a functional throwback, the articulation of past latencies clamouring for reformation. the complex development of body becomes a more elastic medium for ego, mind and soul to work through. the purpose of life appears as the conversion of matter from collective uniformity (stinki

te of thoughts and deeds. whether amalgamating, exhausting or developing, nothing ceases, but changes in its form of existence and eventually returns to the instigator c thus we increase or diminish. the defect of all our conceptions is that they manifest a feeling for particular forms and show little feeling for the whole. what we embrace is obvious stuff, suggesting much or little. seldom is it subtle, illusive, or suggestive of the spacious, unplumbed, circumambient abyss we never succeed in enclosing, but which encloses us as an identity in time-space. man has already fallen exhausted at the foot of a mountain of littlenesses, facts, figures, knowledge, nominalism, categories, etc, which have served only to excuse and to fuel the miseries of greed. so, every believer in art, beauty, my

LUCIFERIAN SORCERY AND SET TYPHON

examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who venerated the serpent as their god. as it was written in genesis the serpent was subtle than any beast and refers to the cunning and mindful approach it had towards anything done. the material associated with set-typhon is iron, called often the bone of typho. it was by this strength in which set held dominion over all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set is called the personifica

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

acteria. further, the luca itself must have evolved from simpler organisms that appeared from noncellular structures, right at the dawn of life. we discuss in chapter 5 what the ancestor of the luca may have been. in summary, the tree of life allows us to establish evolutionary relationships in time among species alive today. dna sequencing offers yet finer evolutionary information. by looking at subtle base-pair differences that exist in different populations of the same species (for instance, trout that live in montana vs. trout that live in california, it is possible to determine which population appeared before another. therefore, it is possible to establish genealogies (phylogenetic trees, really) within a given species and decide which population evolved first. fascinatingly, this pr

vidence has not been obtained from ancient human fossils. so far, it has not been possible to retrieve dna from fossils older than about 30,000 40,000 years. this is because dna is a rather fragile molecule that degrades over time. rather, as explained in chapter 3, genealogies (phylogenetic trees) based on dna can be obtained by looking at the types of dna variants (evolved dna sequences showing subtle base-pair differences) observed in organisms alive today. this principle applies equally well to human dna sequences and human origins. figure 4.2 fossil skulls of, from right to left, australopithecus afarensis, homo erectus, and homo sapiens. note the increase in brain case size. the origins and evolution of homo sapiens 91 what dna says about the origins of modern humans mitochondrial dn

exact energy level of each of the billions of molecules or atoms that compose a system. therefore, one can only describe and predict the behavior of a system within certain limits of probability, that is, in terms of statistics or chance. this has important consequences for the formation and fate of dissipative structures (or systems. for dissipative systems, it can be demonstrated that even very subtle changes to their composition can swing them in a number of different states of disequilibrium, again in a probabilistic way that cannot be entirely predicted. this type of butterfly effect may have played a role in the origins of life when molecules, not yet cells, started self-organizing about 3.8 billion years ago, as we describe below. granted, the concepts of dissipative systems and sta

MACNULTY W KIRK KABBALAH AND FREEMASONRY

s epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which occurs in the higher (heavenly, causal) levels and that which occurs at the lower (earthly) ones.39 third, knowledge of the "higher" or more subtle, aspects of the universe was thought to be available only by experience (i.e. by one's own revelation; certainly not by logical argument, nor, ultimately, by faith in the authority of another's revelations.40 i will seek to illustrate these principles which make up the renaissance world view using the masonic symbolism, as represented on the first degree tracing board. the first of the prin

MAGIC AND SPELLS

of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hom he came in contact. plutarch further asserts that the greeks recognized in osiris the same person whom they revered under the names of dionysos and bacchus. while he was away from his country, his brother, typhon, the evil one, like the loki of scandinavia, plotted against the sun god to destroy him. gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. he had a wonderful ornamented box made just the size of the body of osiris. this he brought into a banquet hall where the gods and goddesses were feasting together. all admired the beautiful chest, and typhon promised to give it to the one whose body fitted it most perfectly. one after another lay down in the box, but in disappointment click to enlarge isis, queen of heaven. from mo

ife, full of troubles and miseries, on the stormy ocean of time. the spindle symbolizes the fact that she spins and cuts the thread of life. these emblems further signify that isis abounds in humidity, by means of which she nourishes all natural bodies, preserving them from the heat of the sun by humidifying them with nutritious moisture from the atmosphere. moisture supports vegetation, but this subtle humidity (life ether) is always more or less infected by some venom proceeding from corruption or decay. it must be purified by being brought into contact with the invisible cleansing fire of nature. this fire digests, perfects, and revitalizes this substance, in order that the humidity may become a universal medicine to heal and renew all the bodies in nature. the serpent throws off its sk

istines, who represent the powers of darkness, and his memorable feat of carrying off the gates of gaza, all refer to aspects of solar activity. many of the ancient peoples had more than one solar deity; in fact, all of the gods and goddesses were supposed to partake, in part at least, of the sun's effulgence. the golden ornaments used by the priestcraft of the various world religions are again a subtle reference to the solar energy, as are also the crowns of kings. in ancient times, crowns had a number of points extending outward like the rays of the sun, but modern conventionalism has, in many cases, either removed the points or else bent: them inward, gathered them together, and placed an orb or cross upon the point where they meet. many of the ancient prophets, philosophers, and dignit

luminati, describing the angels, archangels, and other celestial creatures, declared that they resembled small suns, being centers of radiant energy surrounded by streamers of vrilic force. from these outpouring streamers of force is derived the popular belief that angels have wings. these wings are corona-like fans of light, by means of which the celestial creatures propel themselves through the subtle essences of the superphysical worlds. true mystics are unanimous in their denial of the theory that the angels and archangels are human in form, as so often pictured. a human figure would be utterly useless in the ethereal substances through which they manifest. science has long debated the probability of the other planers being inhabited. objections to the idea are based upon the argument

ance concerning these vistas of abstract space. as in the past man explored unknown continents, so in the future, armed with curious implements fashioned for the purpose, he will explore these little known fastnesses of light, color, sound, and consciousness. click to enlarge the solar face. from montfaucon's antiquities. the corona of the sun is here shown in the form of a lion's mane. this is a subtle reminder of the fact that at one time the summer solstice took place in the sign of leo, the celestial lion. next: the zodiac and its signs sacred texts esoteric index previous next p. 53 the zodiac and its signs it is difficult for this age to estimate correctly the profound effect produced upon the religions, philosophies, and sciences of antiquity by the study of the planets, luminaries

c triad. of these fifteen triads kircher writes "the figures differ from each other in eight highly important respects, i. e, according to form, position, gesture, act, raiment, headdress, staff, and, lastly, according to the hieroglyphics placed around them, whether these be flowers, shrubs, small letters or animals" these eight symbolic methods of portraying the secret powers of the figures are subtle reminders of the eight spiritual senses of cognition by means of which the real self in man may be comprehended. to express this spiritual truth the buddhists used the wheel with eight spokes and raised their consciousness by means of the noble eightfold path. the ornamented border enclosing the three main panels of the table contains many symbols consisting of birds, animals, reptiles, hum

MASTERING WITCHCRAFT

her brow shines the lunar disk on either side of which rise two rearing serpents. on her right hand perches her symbolic bird, the white dove. all flowers and blossoms, particularly those with a perfume, are sacred to the lady, and before beginning the more complex operations of love it is as well to strew your altar with them. apart from the associative symbolism of flowers, they also give off a subtle magnetism which is peculiarly in accord with works of this nature. no magical circle is necessary for these operations either, for the force invoked is benevolent rather than a hostile one, and as such need neither the sharp magical focusing nor the quality of incisive delineation provided by the athame's traced boundary line no demonic entities or unfriendly departed shades are summoned in

, so mote it be" having done this, dip the cord briefly in the chalice so that it picks up a few drops of the liquid, then cast it, together with a few grains of your incense, onto the thurible coals, repeating these words with all the intense conviction, not to say lust, you can manage: ure spiritus igne renes nostros et cor nostrum fiat, fiat, fiat! the second half of the process reinforces the subtle effect of the first on the victim's deep mind, and gives it a sharp reminder of what all the nudging has been about. incidentally, some malicious witches who take a delight, indeed pride themselves on such matters, perform the love knot in reverse on pairs of lovers or married couples. this operation is known in the craft by the interesting french name denoument des noeuds, or "loosing the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

hands. save me, and direct me by thy holy name, thou to whom nothing is difficult, nothing is impossible; and deliver me from the night of mine ignorance, and enable me to go forth therefrom. enlighten me with a spark of thine infinite wisdom. take away from my senses the desire of covetousness, and the iniquity of mine idle words. give unto me, thy servant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that i may be able to accomplish my desires, and understand and learn all difficult and desirable sciences; and also that i may be able to comprehend the hidden secrets of book one page 21 the holy writings. give me the virtue to conceive them, so that i may be ab

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

nal explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to 6 apart from its value in obtaining one-pointedness. control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell o

olfry. he appeareth in the form of a soldier with red clothing, riding upon a red horse, and having a crown of gold upon his head. he giveth true answers, past, present, and to come. thou must make use of a ring in calling him forth, as is before spoken of regarding beleth.17 he can turn all metals into gold. he can give dignities, and can confirm them unto man. he speaketh with a, very clear and subtle voice. he governeth 26 legions of spirits. his seal is this, etc (29) astaroth- the twenty-ninth spirit is astaroth. he is a mighty, strong duke, and appeareth in the form of an hurtful angel riding on an infernal beast like a dragon, and carrying in his right hand a viper. thou must in no wise let him approach too near unto thee, lest he do thee damage by his noisome breath. wherefore the

nish them with armour, etc. also he can afflict men for many days with wounds and with sores rotten and full of worms. he giveth good familiars at the request of the exorcist. he commandeth 50 legions of spirits; and his seal is this (44) shan- the forty-fourth spirit is shax, or shaz (or shass. he is a great marquis and appeareth in the form of a stock-dove, speaking with a voice hoarse, but yet subtle. his office is to take away the sight, hearing, or understanding of any man or woman at the command of the exorcist; and to steal money out of the houses of kings, and to carry it again in 1,200 years. if commanded he will fetch horses at the request of the exorcist, or any other thing. but he must first be commanded into a triangle, or else he will deceive him, and tell him many lies. he c

so he will not suffer him to be tempted by any other spirit or otherwise. he governeth 36 legions of spirits, and his seal is this, to be worn as a lamen, etc (65) andrealphus- the sixty-fifth spirit is andrealphus. he is a mighty marquis, appearing at first in the form of a peacock, with great noises. but after a time he putteth on human shape. he can teach geometry perfectly. he maketh men very subtle therein; and in all things pertaining unto mensuration or astronomy. he can transform a man into the likeness of a bird. he governeth 30 legions of infernal spirits, and his seal is this, etc (66) cimejes, or cimeies, or kimaris- the sixtysixth spirit is cimejes, or cimeies, or kimaris. he is a marquis, mighty, great, strong and powerful, appearing like a valiant warrior riding upon a goodl

MEANING OF MASONRY

ion of external things and the cultivation of desire for those that are within. but, notwithstanding that he has passed through all the di scipline of those degrees, he is represented at the end of them as being still not entirely purified and to be still" in worldly possessions" in the sense that a residue of attraction by them and reliance upon himself lingers in his heart; and it is these last subtle close-clinging elements of" base metal" in him that need to be eradicated if perfection is to be attained. the ingrained defects and tendencies of the soul as the result of all its past habits and experiences are not suddenly eliminated or easily subdued. self-will and pride are very subtle in their nature and may continue to deceive their victim long after he has purged himself of grosser

the psychical organism becomes detached from the physical and the mind is free to become introverted and work exploratively upon its own ground, to search the contents of its own unplumbed depths, to probe deeper and deeper into itself, eradicating defects and removing rubble, pushing in and in by the energy of a persistent will, yet retaining contact the while with the outer physical nature by a subtle filament or life-line which prevents their entire separation. the position is the same as when the body sleeps whilst the mind is dreaming and vividly active, save that in dreams the will is not functioning as a consciously directive instrument as is hypothetically the case with one who, having attained mastership, has all his faculties under volition and control. yet all this interior work

MICHAEL FORD WITCHMOON

he astral world of vampiric sorcery. the individual will begin to learn and understand that all things in this world can be changed or adjusted to the warlock s will and that he/she is ultimately the master of their own destiny. an aspect of proper training techniques is that the aspirant takes to viewing and studying things normally disgusting to their own personal taste. there are objective but subtle reasons for this that will become clearer as they proceed. at the starting point, it is of the utmost significance that the individual focuses on understanding their own fears and pains, without these reasons necessarily being clear. it will however be seen at once that this aspect of the training makes for a devilishly strong individual. belief vampirism is the extension of the astral mind

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

though it is unlikely, but not impossible that none of the original alien visitors stillphysically live, their offspring certainly do exist and continue to bring mankind to thebrink of spiritual degradation and physical annihilation for their own selfish purposes.descendants of the beings known as the sons of the serpents, those ancient lemuri-ans, are amongst us also continuing in a plethora of subtle and ingenious ways to bringhomo atlantis to awareness of their origins, history, and plight. in the followingsection, attention will be drawn to some of the ways that they do this.in their creations they continually emphasize that they and their forefathers have beenengaging in a veritable battle of armageddon. this battle is going on every secondof every day. it is not yet won by the light

o councils, taking form that were likeunto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling oermanto destroy man and rule in his place (emerald tablets of thoth the atlantean) some of the biggest men in the united states, in the field of commerce and manufacture, areafraid of somebody, are afraid of something. they know there is a power somewhere soorganized, so subtle, so watchful, so interlocked, so complete, so pervasive that they had bet-ter not speak above their breath when they speak in condemnation of it (president woodrowwilson)this place is terrible!76atlantis, alien visitation, and genetic manipulation we get the truth even from the horse's mouth. we form an association of brothers in all points of the globeyet there is one unseen thatcan hardly

eague with pan-dimensional entities. the latter, lewis calledthem macrobes. mankind, he said, takes for granted the world of the microbe. though notvisible to the naked eye, one has merely to make use of the microscope to confirm their exist-ence. however, on the level above the human, exist the macrobes. these cannot be seenwith the naked eye either. their existence is known, or intuited, by the subtle inner faculties ofthe sensitive or clairvoyant. the word enochian literally means inner eye. lewis implied,that no one can ever come into an understanding of the peculiar history of planet earth withouta knowledge of these entities. but dee also discovered that the macrobes did not take well to being contacted bycreatures so lowly and presumptuous as he. his mind was nearly destroyed by the

rche-typal or instinctual desires. the progeny of atlantis are expert in the subjects of humanbiology and psychology, and they know all about the operations and complexion of thehuman libido. the myriad sensationalistic distractions they produce are adroitlycrafted to poison the psyche and lead to existential anomalies. one can, however, tellthat there is something malign behind these faades when subtle fallacies are intro-duced regarding divinity and spirit. some of these insinuations are so subtle that theypersist into accepted traditions and enter into the collective consciousness.originally, there was a phenomenon of crop circles, but they are different from the ones thathave been appearing and captivating the masses of late.the hole in the ozone layer was not only caused by cfcs, but

ther s speech (genesis 11).homo sapiens connection to the earth mother stretches back millions of years priorto the visitation of the nephilim. it became occluded only in the post-diluvian epochwhen the majority of humans were incarcerated in cities and were gradually discon-nected from the land and the elements. the artificiality and relative complexity ofmunicipal existence made it easy for the subtle senses to be markedly debauched. thereligions provided imitations for what was removed and lost. the christian resolve to find the world ugly and bad, has made it ugly and bad (fredricknietzsche)as the earth in its primitive state is not adopted to our expansion, man must shackle it to ful-fill human destiny (jean v orst, curator of frances museum of natural history)urban man's libido was d

mpt to serve the holy spirit,and why it is that, through the ages, spiritually advanced individuals experience financial, vocationaland emotional crises that they cannot satisfactorily account for or remedy. sharing a lifetime of occultresearches, recent case histories, and personal experiences, michael will provide you with the tools toidentify the adversarial agencies, and protect yourself from subtle assaults to your psychic sover-eignty. from the highest levels of government to the most intimate relationships, one crime goesunseen and unsolved that is worse than rape or murder. find out the real reasons for the state of decayso prevalent in our world today, and what you can do about it (includes digital slide presentation)find out: about the nature and effects of energy vampirism.how t

MICHAEL W FORD THE VAMPIRE GATE

l even better than usual. the chakras and vampyrism chakras are the energy centers of the body, each relate to specific power points in which one may utilize to grow in power. you may also focus on these to drain others during vampyric workings. it is of course significant not to attempt to harm another, as this is against common vampyric workings. in this part we will explain the chakras and the subtle bodies. it is important to note before beginning that among psychic vampires with two trains of thought in terms of predatory spiritualism. some may wish to absorb energy through the ajna chakra and the sacral chakra 42 these relate to specific daevas associated with the path. chakra seven: the crown chakra-ahirman self-knowledge and identity. this is the crown chakra that relates to consci

MICHAEL WYNN THE SOUL TRAVELERS

the element water. they are graceful, sensual, often pale and prefer the female form and watery habitations like river, lakes, and the ocean. salamanders, associated with the element of fire, are known for being emotionally unstable. their actions are rapid and explosive. when conjured, a salamander may prefer to arrive as a male with glowing eyes. sylphs, the elementals of air, are intelligent, subtle, and, like salamanders, make rapid movements. gnomes are the elementals associated with the element earth. these beings are said to live underground and in caves. contrary to popular folklore, gnomes are not short, funny little men. they can be overly emotional and even dangerous. they are more solid than the other types of elementals, and may often arrive with dark hair, dark eyes, and oli

f people, and can cling to other people, and even objects. in this way can a person accumulate a sinful nature, and places accumulate a bad vibe. this concept of the thought form is, however, a bit more complicated than spiritual insects (you knew it was coming; this is in no small part related to the fact that thought forms can be projected. these thought-projections are a part of our lives in a subtle, yet real way. the deliberate projection of a thoughtform from one mind to another is most commonly known as telepathy. there are certain people that can walk into a room, and send the mood of the whole room into deep-freeze; and there are others who can lighten any atmosphere. humans (and even non-humans) will subconsciously sense the nature of a particular aura, and act on that sense in v

rology is based on the principle that the location of certain heavenly bodies help indicate a person s or society s behavior, and therefore their fate. unbeknownst to most of its believers, astrology was originally exclusively used by magicians in order to track when certain spells and rituals are to be performed. most people use astrology to help dictate their day-to-day actions, and even though subtle astrological forces do play a part in determining a behavioral trends, it is not an art worthy of guiding one s life. the practitioner of astrology is likely to miss good opportunities, or seize upon bad opportunities, on account of their daily astrological horoscope; too subtle are these astrological effects to be qualified to guide one s life. common sense, and a consistent set of right a

the soul travelers" 62 i can t believe it s not fiction: the jedi warlock 2 chapter 4- the others the others among us [4.1] the others among us have existed since the beginning, and have constructed a culture just beneath the surface of our own. some of these people remain as potentials their entire life, and never come into awareness of their vampiric nature; these types may still have access to subtle powers, and may be drawn to occupations where they are the center of attention of a large crowd. there are different types of vampires, and each type is different regarding its balance of material and spirit; some vampires lean towards more spirit, while others lean towards the flesh. the vampire is a being whose astral body is disconnected to their physical, unlike humans whose astral and

e, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2 wars, or en-masse desertions, in heaven. the first between the angels--michael wynn's "the soul travelers" 77 and the spawn of tiamat, and the second heavenly conflict was between satan s angels and jehovah s angels. the only trace of this event in the genesis account is subtle, and easily over-looked. in genesis 1:28 we read: and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. replenish the earth is certainly interesting wording for a universe that was supposedly only a week

MOODY RAYMOND A LIFE AFTER LIFE

al possibility here. it is certainly conceivable that a nice elderly lady from eastern north carolina, a medical student from new jersey, a georgia veterinarian and many others several years ago banded together and conspired to carry out an elaborate hoax against me. however, i don't regard this to be a very likely possibility! if they are not overtly lying, perhaps they misrepresenting in a more subtle way. isn't it possible that over the years, they have elaborated stories? this question points to- the well-known psychological phenomenon in which a person may start with a fairly simple account of an experience or event and over a period of time develop it into a very elaborate narrative. with each telling a subtle detail is added, the speaker coming eventually to believe it himself, unti

MORALS AND DOGMA

the idolatrous arabs of his age. each was truth for the time. each was a gospel, preached by a reformer; and if any men are so little fortunate as to remain content therewith, when others have attained a higher truth, it is their misfortune and not their fault. they are to be pitied for it, and not persecuted. do not expect easily to convince men of the truth, or to lead them to think aright. the subtle human intellect can weave its mists over even the clearest vision. remember that it is eccentric enough to ask unanimity from a jury; but to ask it from any large number of men on any point of political faith is amazing. you can hardly get two men in any congress or convention to agree--nay, you can rarely get one to agree with _himself. the political church which chances to be supreme anyw

indian sages. it is not this which converts the heathen. it is a vain task to balance the great thoughts of the earth, like hollow straws, on the finger-tips of disputation. it is not this kind of warfare which makes the cross triumphant in the hearts of the unbelievers; but the actual power that lives in the faith. so there is a political scholasticism that is merely useless. the dexterities of subtle logic rarely stir the hearts of the people, or convince them. the true apostle of liberty, fraternity and equality makes it a matter of life and death. his combats are like those of bossuet--combats to the death. the true apostolic fire is like the lightning: it flashes conviction into the soul. the true word is verily a two-edged sword. matters of government and political science can be fa

bdued; this constitutes the campaign of peace; these are triumphs, difficult indeed, but bloodless; and far more honorable than those trophies which are purchased only by slaughter and rapine; and if not victors in this service, it is in vain to have been victorious over the despotic enemy in the field. for if any people thinks that it is a grander; a more beneficial, or a wiser policy, to invent subtle expedients by stamps and imposts, for increasing the revenue and draining the life-blood of an impoverished people; to multiply its naval and military force; to rival in craft the ambassadors of foreign states; to plot the swallowing up of foreign territory; to make crafty treaties and alliances; to rule prostrate states and abject provinces by fear and force; than to administer unpolluted

ated to the twelve gods or tutelary genii of the signs of the zodiac. the figure of the pyramid and that of the obelisk, resembling the shape of a flame, caused these monuments to be consecrated to the sun and to fire. and tim us of locria says "the equilateral triangle enters into the composition of the pyramid, which has four equal faces and equal angles, and which in this is like fire the most subtle and mobile of the elements" they and the obelisks were erected in honor of the sun, termed in an inscription upon one of the latter, translated by the egyptian hermapion and to be found in ammianus marcellinus "apollo the strong, son of god, he who made the world, true lord of the diadems, who possesses egypt and fills it with his glory" the two most famous divisions of the heavens, by seve

extend its own inherent disunion to everything, and to rend everything asunder. this principle has no power to posit anything; but only to negative: it is unable to create, to produce, to form, but only to destroy, to decompose. by marcus, the disciple of valentinus, the idea of a? t??t [logos tou ontos, of a word, manifesting the hidden divine essence, in the creation, was spun out into the most subtle details--the entire creation being, in his view, a continuous _utterance_ of the ineffable. the way in which the germs of divine life [the sp? ata p?e? at. spermata pneumatika, which lie shut up in the eons, continually unfold and individualize themselves more and more, is represented as a spontaneous analysis of the several _names_ of the ineffable, into their several _sounds..an _echo_ of

outward and positive existence" most of the so-called ideas or definitions of the "absolute" are only a collection of negations; from which, as they affirm nothing, nothing is learned. god was first recognized in the heavenly bodies and in the elements. when man's consciousness of his own intellectuality was matured, and he became convinced that the internal faculty of thought was something more subtle than even the most subtle elements, he transferred that new conception to the object of his worship, and deified a mental principle instead of a physical one. he in every case makes god after his own image; for do what we will, the highest efforts of human thought can conceive nothing higher than the supremacy of intellect; and so he ever comes back to some familiar type of exalted humanity

MOTTA MARCELO THE COMMENTARIES OF AL

s it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there are intimate, delicate things, shadows of the leaves of the tree of the soul that dance in the breeze of love, so subtle that neither keats nor heine in words, neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, loving, hath learnt the lesson of how to love. addendum: more generally, any act soever

r at least surrounded by very thick walls. for nowadays, radiation of all types interferes with "orgonic light" the pyramids were specially built having star presence in mind; if conditions demanded such a shield to normal radiation then, how much more necessary now! readers must not mistake our meaning when we say that radiation of all types interferes with starlight. of course, starlight is too subtle-"faint& faery--to be interfered with even by atomic radiation. it is our organisms that, under the constant bombardment of radiation from grosser sources--noise, radio, tv, subsonics, etc--become unable to perceive, and attune themselves to, her presence. it is not for nothing that nuit recommends that we worship her at night and in the desert! 63. sing the rapturous love-song unto me! burn

has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical meanings which will depend for usefulness on the grade of the reader which, by the way, is the case with any verse of liber al. the general meaning, however, is that ascribed by a. c, with the added value that "dog" is "god" inverted. men and women called "dogs" are, therefore, people who are functioning with their polarity inverted who are functioning as animals, rather than as "

solute individuals, we are liable to submit to law, to feel ourselves the puppets of determinism, and to suffer the agonies of impotence which have afflicted the thinker, from gautama to james thompson. now then "there is great danger in me" we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap i, v.3 1) when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we mus

u were very sick, hypersensitive, or near a nervous breakdown, when a loud noise, a sudden light, or a visitor wishing to make small talk irritated you or made you afraid. physical health is extremely important to the initiatic process, for the mind is subjected to enormous strains in trances or magickal operations. if the body is not healthy, the mind may become unbalanced, and this in planes so subtle that they escape completely to perception by vulgar psychiatry. there are completely "normal" people on the intellectual and emotional planes who are nevertheless "morally" insane. and people whose development on the "moral" plane buddhi-manas neschamah is rudimentary, that is, the great majority of mankind, are like clay in the hands of such madmen or madwomen. ft is necessary also that st

e a magister templi 8 =3 whose word is understanding. see mmss for allusion to the "line drawn" and the "circle squared in its failure. the attribution (in the old comment) of the letters to those of the book of enoch is unsupported. the injunction that al be always translated along with a facsimile of the original is important, since no translation, no matter how good, can maintain all the keys, subtle double-meanings, and qabalistic puns of the original. if a student hopes to accomplish much, he will be forced to learn the english language very thoroughly. this suggests that english may in future centuries achieve the distinction of a hieratic language. there are only two mmss of al extant in the writing of the beast. the original mmss was published in facsimile by frater saturnus in the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

by gregory of tours in the sixth century concerning the kingdom of austrasia* this text may not be so definitive, however. the gallo-romans' loss of some freedoms in these regions during the rule of clovis, even when subsequently recovered, casts doubt on the possibility of a complete legal continuity of the collegia. additional notable facts provided by gregory of tours, however, lead to a more subtle view of matters. while the roman institution of the collegium disappeared, it is quite possible that remnants survived long afterward. it is probable that builders from the collegia found shelter, work, and protection with the bishops. until at least 600 a.d, all* a. esmein, histoire du droit francais, 4th ed (paris: librairie du recueil sirey, 1892, 291. esmein cites the following text fro

rusades and the templars 79 them on this point by trying to establish cooperative relations between easterners and westerners united in the desire for universal peace. despite the considerable influence of the arab world, however, there are no grounds for concluding that the templar order underwent a secret islamization, even if only relatively, as some are prone to think. quite a few of the more subtle aspects of christianity that were not deemed suspect or condemnable before the council of trent became so afterward. free thinking was not considered heresy during the middle ages, as can be shown by the fortunate raymond lulle. he spent time with muslims, was influenced considerably by the sufis, and sought, naturally outside of dogmas, to bring muslims and christians closer together. the

ON COMMUNICATION WITH SET

t people get together to discuss the ideas that feed or are fed by xeper, the general level of brilliance goes up. that there is in fact a "quickening" of the minds involved as they benefit not only from their hard work and the thought-provoking ideas of their fellows, but actually form an otherwise hidden force. these methods of communication with the prince of darkness are much more profund and subtle than what may be experienced in the emotional aspects of the ritual chamber. learning to hear and heed the law as we can best understand it through these personal and difficult methods, is the process of awakening to the aeon. facilitating these arenas is the job of the priesthood of set, and because of their own success with these methods they have become sacred to and consecrated by the p

ONYX TABLET OF SET

ious new applicant has probably never met a setian before and it is your job to reveala glimpse into a temple of set that functions at its highest level. you are not just meeting with this one person, but with all the others he or she will talk to for the rest of their lives about the temple. you are tryingto pull off a masterful piece of public relations. this requires using your most potent and subtle lesser black magic. you have not the foggiest notion of what this stranger really thinks about the temple. she may have been exposed to us through the largely negative garbage floating around out therein mainstream books, television and other media. it's up to you to either explicitly or implicitly change any of these wrong notions through the authenticityand clear integrity of your presenc

d an sase with a donation to amer and ask for some pamphlets to put out. 7. explain xeper to someone. you all know people in your life that would totally reject everything you say if you approached them wearing a pentagram. make it your job to explain as much of your philosophy to them as you can anyway. see if you can instill some of the ideas of responsibility into them. this is one of the most subtle ways the temple works on the world. 8. have a setian gathering. real initiation passes from mouth to ear. if you can speak with i s and newer ii s, this is always beneficial to both you and them. a gathering might be anything from a conclave to meeting with a couple of setians in a nearby town. 9. get a confidante. you should find at least one other member of the iii with whom you feel you

ain and again back into the focus of xeper. the ii, which awakens the sense of beauty, is a great time for plans. adepts will present you with their life plans worked out in detail [usually breathlessly every two months. they will explore the most byzantine and elaborate rituals. they abound with theories, and will delight you with their daring. it is important for the priesthood to urge, through subtle and patient means, the adept not to hurry through his or her ii days. the ii is the time when the foundations are laid for the future spiritual work of the individual. likewise your job in this working is to remind the adept of the focus of xeper, so that the central movement of the temple is in this place of foundation. this is how we both insure that those who join us in the plain of onyx

ng. we owe ourselves the self-change that comes from anothers' change, in this we can seldom be too hard on ourselves, but we owe them nothing. an idea that initiation is a matter of reading something. nope. then people who hang out in libraries would be the most powerful people on earth. initiation is a matter of applying knowledge and observing the living exemplars of knowledge, so that certain subtle changes can occur- as much as it is a matter of reading them durn books and wearing robes. meeting setians is essential (as is meeting other great people. magic is easy. for sabrina, the teenage witch, and for samantha- but for our species it is the single hardest thing to do well. understanding that these weaknesses are in each candidate (through no fault of their own- it's like mercury in

they preserved nevertheless, here and there, the temples and priesthoods of the god set "the amarnian experience had demonstrated the cost of too abrupt a break with the beliefs central to the entire nation, and of entering into open warfare against a priesthood practically as powerful as the throne itself. thus the politics of seti i (1312-1301) and of rameses ii (1301-1235) were infinitely more subtle than those of their predecessors. there was no rupture with thebes; the constructions continued, and magnificent edifices were raised to the glory of amon at karnak, gourna, and ramesseum. but it was from the [osirian] center of abydos that rameses appointed the high priest of amon. then he installed two of his sons, merytum and khamuast, as the high priests of ra at heliopolis and ptah at

sed by egyptologists. it is been suggested that set fell into disrepute through being associated in the popular mind with the sutekh of the invading hyksos. possible, but improbable, as the hyksos invasion occurred prior to the xix-xx dynasties when set was preeminently in favor- and the presiding neter over egypt's greatest period of imperial glory. set's eclipse may well have been due to a more subtle, yet pervasive sentiment sweeping egypt. as sauneron and many other egyptologists have acknowledged, egyptian philosophy was based upon a millennia-old conviction of the absolute presence and influence of the neteru, and in the virtue of a social system in which the preservation of cyclical harmony was all-important. while the new empire of the xix-xx dynasties extended egypt's influence to

PATH OF INITIATION

"powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occu

PHILIP NEIL MYTHS LEGENDS EXPLAINED

as born. the story of v in m inen 77 contemplating death aino reached the sea early in the morning of the third day. heartbroken, she took off her clothes and swam out to a boulder in the distance. there she sat until the boulder sank down and the maid with the rock. in a source poem for this story, the girl, named anni, hangs herself rather than marry her suitor. aino s death by drowning is more subtle and less definitive. she becomes one with the sea, comparing its water to her blood, its fish to her flesh, its driftwood to her bones, and the grasses on the shore to her hair. when her mother learns of her fate, her tears create three new rivers. forlorn fisherman when v in m inen learned of aino s death, his consolation was to go fishing on the sea. there he landed a beautiful fishy fish

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ted interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human brain (establishment of the functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit" control is the map of empowerment and ascension. once direction is assumed and confirmed, can such begin to take place in association with progression and evolution? this subtle point is based around the legend of lucifer itself. in being cast forth from the heavens

PRELUDE TO THE BLACK ARTS

r the specific purpose of gathering up as much information as possible before it slips through their fingers into oblivion. anyway, the art of scrying cannot be learned overnight anymore than the art of magick, but the sooner you start, the sooner you will become proficient. one will help with the other, as the skills intertwine. start out with text book readings, but after a while, you'll notice subtle nuances that proffer a more complete understanding of the subject of interest. while learning, cast or throw a hand and then watch and see what develops. soon, your chosen method will begin to come clear to you, and you will gain confidence in it. after all, a spiritually blind magician certainly leaves something to be desired. i mean, if you can't scry, how are you going to know that mary

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

d with binah. this is the mystical meaning of the verse, gand g-d smelled the savory smell. h9 5 genesis 1:3-5. 6 etz chaim 25:2; pri etz chaim, sukot 1; see zohar 3:103ab, 191b. 7 psalms 42:9. 8 malachi 3:16. 9 genesis 8:21. the arizal on parashat vayishlach (5) 179 the verse continues: g cand g-d said in his heart c. h the heart, the seat of understanding, is associated with binah. smell is the subtle sense of discernment, of distinguishing between good and bad. the sense of sight is associated with keter, the open eye. sight is the most direct of the senses, allowing us an immediate perception of the object we see. by virtue of this all-encompassing inclusion, it is associated with keter, the enveloping, encompassing sefirah that comprises all the others. all of these are part of malchu

y required. this unsolicited incense thus fell into the category of gforeign fire, h which is forbidden to be brought onto the altar. even though their intentions were worthy, they brought their offering as an expression of their own ecstasy rather than as fulfillment of g-d fs will. thus, their act was in effect more one self-service than of divine-service, and therefore could be considered in a subtle sense an act of gforeign service h or idolatry. in this sense, they were perpetuating their father fs sin of not opposing idolatry at all costs. still, they would not have been liable to death by burning on account of their sin alone, but [being aaron fs sons] they were liable to be burnt on account of his sin in not submitting himself to be burnt [in the incident of the golden calf. the co

children of israel complained against moses and aaron. i.e, after all this [there is one more stage before the soul enters paradise. it immerses again to be judged in gthe flame of the revolving sword, h referred to here as the desert of sinn. when adam and eve were banished from paradise, g-d placed the flame of the revolving sword at the entrance to guard it. this purifying fire is a much more subtle one than that of purgatory, and is necessary in order to remove the subtle materialism that still remains after the preliminary purification accomplished there. this may be compared to the two stages of circumcision: after removing the thick foreskin, the thin mucous membrane must be peeled back as well. neglecting to do this invalidates the circumcision. similarly, in the gcircumcision of

do this invalidates the circumcision. similarly, in the gcircumcision of the heart h there are two stages as well [16:3] the children of israel said to them, gif only we had died by the hand of g-d in the land of egypt, when we sat by the fleshpots and ate our fill of bread! but you have taken us out to this desert, to starve this entire congregation to death! h the soul complains about this more subtle punishment as well. but it undergoes it, and when it passes this stage and wants to enter paradise, g-d tells it [16:4] gi am going to rain down bread for you from the sky. h i.e, here in paradise you will eat a lot of the bread of the torah that you studied while you were in that world; this torah is the nourishment of the soul. it is the 248 limbs and 365 sinews [of the soul, which are th

he upper level of paradise, referred to as sinai, in order to receive [new levels of] the torah from the mouth of g-d. the letter yud is added to sinn to give sinai. they encamped at rephidim, but there was no water for the people to drink c [17:8] amalek then came and fought against israel in rephidim. but before it ascends to the upper level of paradise, there is another type of purgatory, more subtle than the river of fire, that it must traverse, in order to burn away those gsins h of the righteous that are as tenuous as a thread of hair. the gross sins had already been rectified by the lower purgatory. the higher one ascends in spirituality, the more the previous levels he was on appear to be gross and crass. thus, at a higher level, a person may come to consider a way of thinking or b

ly, but in laziness and unwillingly. similarly here, the soul has already gained entrance to the lower level of paradise, but in order to enter the upper paradise it must have performed mitzvot [in the physical world] in love, with great desire and will. it receives its punishment for not having done this in this upper purgatory, which is synonymous with amalek, the highest level of impurity, the subtle fire that is perennially at war with israel. thus, gamalek then came and fought against israel in rephidim h means gbecause of rephidim. h amalek is synonymous with uninspired, unenthusiastic performance of g-d fs commandments, as it is written, gamalek cwho cooled you off on your way [to receive the torah].2 .translated from sefer halikutim 1 sanhedrin 106a. 2 deuteronomy 25:18. parashat b

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the

so that he re-lives them as vividly as when he was in the temple. the practical exercise that accompanied the portal grade was one in which the aspirant built up, again in the imagination, a symbolic form of the qabalistic tree of life, paying at first particular attention to the formulation of the middle pillar in the sphere of sensation or aura. this latter was conceived to be an ovoid shape of subtle <80> matter, and the imaginative formulation of the various sephiroth therein whilst vibrating the appropriate divine names went far towards opening, in a safe and balanced way, the psycho-spiritual centres of which the sephiroth were but symbols. this technique, with the so-called vibratory formula of the middle pillar which is a development therefrom, i consider to be one of the most impo

and west, pla&g these in the appropriate cardinal quarters of his improvised temple. if he is able to obtain small plaster-casts of the heads of the kerubirn- the lion, the eagle, bull and man- and place these in the proper stations, they will be found together with the tablets to impart a considerable amount of magical vitality and atmosphere to the temple. what actually they do bestow is rather subtle, and perhaps indefinable. they are not absolute essentials, however, and may be dispensed with. but since magic works by the intervention of symbol and emblem, the surrounding of the student's sphere with the correct forms of magical symbolism, assists in the imvressiner of those svrnbols within the aura or sphere of sensation, the true magical e a tl he-is. may be 6ft to the ingenium and t

rushing out in one rayuand they signify the same form of light as that symbolised by the staff of the kerux. east of the double cubical altar, of created things, are the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book ofthe dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that bum, though with a veiled light, upon their summits show that the pathway to hidden knowledgelunlike the pathway of <35> nature- which is a continual undulation, the winding hither and neophyte ritual 129 thither of the serpent- is the straight and narrow way between them. it was because of

he symbol of the pyramid of flame. heg hear thou the voice of axiokersa, the third kabir "the father hath withdrawn himself but hath not shut up his own fire in his <101> intellectual power. all things are sprung from that one fire, for all things did the father of all things perfect, and delivered them over to the second mind whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul, being a brilliant fire, by the power of the father remaineth practicus ritual 171 immortal and is mistress of life, and filleth up the many recesses of the bosom of the world, the channels being intermixed, wherein she performeth the works of incorruptible fire" hereunto is the speech of axiokersa. hegemon

2> hiereus. this tablet shows the symbolic manner in which certain names have been used by our ancient brethren. you will note that the initials of this sentence make the latin word vitriolum, sulphuric acid. furthermore, the words vitriol, sulphur, and mercury each consist of seven letters answering to the alchemic powers of the seven planets. the initials of the following sentence in latin (the subtle fluid, the light of the earth) make the word s. a. l. t. salt, and further, the four words of the sentence answer to the four elements- subtilis, air; aqua, water; lux, fire; and terra, earth. and the four words united yield 20 letters, that is, the product of four, the number of the elements, multiplied by five, the number of the pentagram. the words fiat lux, meaning 'let there be light,"

REGARDIE TALISMANS

miliar with what is called the lesser circulation, are taught that certain herbs are attributed to the influence of certain planets. such herbs can be prepared alchemically (see the alchemist s handbook, paracelsus research society, salt lake city, 1961, and a different one be self-administered every day. in this way, the planetary influences of a high potency are organismally absorbed to produce subtle farreaching effects: physically, mentally, and spiritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, with far less effort and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. cha

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

shesrapidly that which nature requires an almost infinite period to effect.in these matters therefore be attentive and diligent, and we will accordingly regard you by a higherrank in the scale of rosicrucianism. we purposely propose making to you a new and startlingdiscovery, and assigning you work in a more interior apartment of our moral laboratory.you are to be instructed in the use of new and subtle simples and compounds of more artful andingenious composition, through the force of elimination by fire or flame, be not regardless of theirsymbolic application.lest our approach to alchemic discovery may be thoughtlessly revealed, we find it essential. toemploy symbols to obscure our thoughts and ideas to the worldly and curious. but through oursymbols you will be enabled to resolve immate

ur physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spreading andwidening, now contracting and deepening: mark its changefulness of colour, as in its increasingardour it reddens, glows, then whitens. mark the phantasms springing from the forge, as theponderous sledge strikes the anvil, or the burning wheel flashes out its subtle sparks, singly, in pairs,by scores, then by myriads hastening into space, like the flashing guns of contending infantry, or theclashing sabres of the fierce squadrons of horse; until in brief, armies of hungry demons in their wildcareer are seen it. their brilliancy, and then by an invisible agency are extinguished. behold aloft theglowing sky with myriad stars, a brilliant sea of reflectin

of fire, life, or divine lux, which is within every thing, is in the metals, deeplyhidden in the interior which buds, germinates and bears fruit.conductor:the production of the precious metals is only through assisting nature in its more rapid gestation,while the multiplying its seed is an impossibility?4th alchemist:not altogether so, for the rosicrucian alchemist claims to be able to gather the subtle, escapinggases or fumes, he or retain them and reduce them to material shape, thus, metaphorically, they enterthe outer world or exterior of visible and material matter, and bring back into visible, tangible formold things metamorphosed into new things. this is the true significancy of transmutation. theinvisible escaping light or fire of certain metals seized upon, that is this 'fairy gold

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

so-called simple bodies. that which is simple, however, is the primitive substance properly so-called; there is thus only one material element, which manifests always by the tetrad in its forms. we shall therefore preserve the wise distinction of elementary appearances admitted by the ancients, and shall recognize air, fire, earth and water as the four positive and visible elements of magic. the subtle and the gross, the swift and slow solvent, or the instruments of heat and cold, constitute, in occult physics, the two positive and negative principles of the tetrad, and should be thus tabulated: thus, air and earth represent the male principle; fire and water are referable to the female principle, since the philosophical cross of pantacles, as affirmed already, is a primitive and elementa

ence, who exchanges his royal sceptre for the distaff of omphale, will soon experience the vengeance of dejanira, and nothing will be left for him but the pyre of mount oetna, in order to escape the devouring folds of the coat of nessus. sexual love is ever an illusion, for it is the result of an imaginary mirage. the astral light is the universal seducer, typified by the serpent of genesis' this subtle agent, ever active, ever vigorous, ever fruitful in alluring dreams and sensuous images; this force, which of itself is blind and subordinated to every will, whether for good or evil; this ever-renewing circulus of unbridled life, which produces vertigo in the imprudent; this corporeal spirit; this fiery body; this impalpable omnipresent ether; this monstrous seduction of nature how shall w

the astral light, where our reflections are preserved. these reflections influence our thought continually by the mediation of the diaphane, and it is in this sense that we become and remain the children of 40 the doctrine of transcendental magic our works. the astral light, transformed at the moment of conception into human light, is the soul's first envelope, and, in combination with extremely subtle fluids, it forms the ethereal body or sidereal phantom, of which paracelsus discourses in his philosophy of intuition philosophia sagax. this sidereal body, being liberated at death, attracts and for a long time preserves, through the sympathy of things homogeneous, the reflections of the past life; if drawn into a special current by a will which is powerfully sympathetic, it manifests natu

on of our liberty. the astral body is not always of the same sex as the terrestrial, that is, the proportions of the two forces, varying from right to left, seem frequently to belie the visible organization, producing seeming aberrations of human passion and explaining, while in no wise morally justifying, the amorous peculiarities of anacreon or sappho. a skilful magnetizer should take all these subtle distinctions into account, and we shall provide in our ritual the rules for their recognition. there are two kinds of realization, the true and the fantastic. the first is the exclusive secret of magicians, the other belongs to enchanters and sorcerers. mythologies are fantastic realizations of religious dogma; superstitions are the sorcery of mistaken piety; but even mythologies and supers

ts, are illusions produced by the same cause. the miracles of the convulsionaries of saint medard were of the same order, and seemed frequently to suspend the laws of nature. on the one hand, exaggeration produced by fascination, which is the special quality of delirium occasioned by congestions of the astral light; on the other, actual oscillations of movements impressed upon inert matter by the subtle and universal agent of motion and life. such is the sole basis of these occurrences which look so marvellous, as we may demonstrate easily at will by reproducing, in accordance with rules laid down in the ritual, the most astounding of such phenomena, and ascertaining, as can be done quite simply, the absence of trickery, hallucination or error. it has occurred to me frequently after experi

ations, the one spiritual, the other material, and these are mutually dependent. for the rest, all hermetic science is contained in the doctrine of hermes, which is said to have been originally inscribed upon an emerald tablet. its first articles have been already expounded, and those follow which are concerned with the operation of the great work: thou shalt separate the earth from the fire, the subtle from the gross, gently, with great industry. it rises from earth to heaven, and again it descends from heaven to earth, and it receives the power of things above and of things below. by this means shalt thou obtain the glory of the whole world, and all darkness shall depart from thee. it is the strong power of every power, for it will overcome all that is subtle and penetrate all that is so

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

rst angel and that of the first murderer. all those errors, all those shadows, all those monstrous idols of anarchy which india opposes in its symbols to the magical trimurti, have found priests and worshippers in christianity. the demon is mentioned nowhere in genesis; an allegorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacqu

ROBERT KIRK WALKER BETWEEN WORLDS

a natural and common death. the [fairy] child and fire, with food, and all other necessaries, are set before the nurse, as soon as she enters, but she neither perceives any passage out, nor sees what there people do in other rooms of the lodging. when the child is weaned, the nurse either dies, or is conveyed back, or gets to choose to stay there. but if any superterranean [that is, human] be so subtle as to practice sleights [tricks] for procuring a privacy [that is, knowledge of) any of their [fairy] mysteries, such as making use of their ointments, which as gyge's ring, makes them invisible or nimble, or casts them into a trance, or alters their shape, or makes things appear at a vast distance, and so forth, they smite them [the human concerned] without pain as [if] with a puff of wind

cious to understand by [using]the book of nature, things [yet] to come, than we [are, who are pestered with the grosser dregs of elementary mixtures, and have our purer spirits choked by them. the deer scents out a man, and [gun] powder though a late invention, at a great distance, a hungry hunter [scents out] bread, and the raven [scents] carrion their brains being long clarified by the high and subtle air, will observe a very small change in a trice. thus a man of the second sight perceiving the operations of these forecasting invisible [fairy] people among us, indulged through a stupendous providence to give warnings of certain remarkable events, either in the air; earth, or waters, told [that] he saw a winding-shroud creep up around a walking healthy person's legs, until it came to the

inhabit] most where there is most barbarity [that is, in isolated non-english-speaking regions, and therefore our ignorant ancestors [in order] to prevent the the secret commonwealth 57 insults of that strange people, used rude and coarse remedies, such as exorcisms, donations, and vows. but as soon as true piety prevailed in any place, it did put the inhabitants beyond the reach and authority of subtle inferior [that is, underground] cohabitants and colleagues of ours [for it is] the father of all spirits and the person himself [that] has the only [true] command of his soul and actions. a concurrence they [the fairy people] have to what is virtuously done, for upon committing of a foul deed [a mortal] one will find a demur upon his soul as if his cheerful colleague had deserted him. quest

able people. if any of them be subject to immoralities, this abstruse skill is not to be blamed for it, for unless [they] themselves be the tempters, the colonies of the invisible plantations with which they do intercommunicate do not provoke them to villainy or maleficence, neither at their first acquaintance, nor after long familiarity. question 5. does not satan interpose in such cases by many subtle unthought-of insinuations, as [he did] to him who let the fly or familiar go out of the box, and yet found a fly of his own putting-in as serviceable as the other would have been? answer. the goodness of the life and designs of the ancient prophets and seers was one of the best proofs of their mission. nor have our seers bad lives and designs as necromancers, as those that traffic with devi

r negative thoughts and emotions will attract vicious or malicious entities. the original daemones in the classical greek, roman, and indeed in the early christian and medieval sense, were held to be neutral in their potential to do good or evil. some seemed, indeed, to be of an anti-human disposition, while at other times they seemed to be distinctly pro-human. there is, perhaps, a commentary 73 subtle insight below the surface of this discussion of fairies or daemones and their potential for good or evil: they tend to respond according to our own personal inner condition. this concept is found also in the subject of the co-walker or fairy companion or phantom ally, for these beings, employed widely in magical or sorcerous techniques worldwide, are frequently described as being potentiall

sets of relationships arise in kirk's treatise, and will be examined as we progress. there is not, however, a hard and fast pantheon of celtic gods and goddesses that might give us a framework within which to examine fairy lore broadly; this lack is partly due to censorship by orthodox religion expunging the old deities, and partly due to the fluid nature of the celtic relationship to nature and subtle orders of reality. while folklorists have frequently commented upon the unclear boundaries between the fairies, ghosts, ancient gods, ancestors, and other entities in collective memory and tradition, a key to this set of relationships may be found, providing we do not apply it too literally or dogmatically, in the classical and post-classical orders of entities, spirits, heroes, daemons, co

RUBY TABLET OF SET

god is presumed to do, we would see how what, prima facie, appears to be hideous actually contributes to the beauty of the whole. both of these views serve to discount the value of the individual: in the former, he is no more than a plaything of god; in the latter, he is employed as a mere means to an end, as a tool, a thing, an it (furthermore, the conclusions of the theologian, who, through the subtle art of circumlocution, attempts to demonstrate the justice of god, are dogmatically predetermined, and therefore specious) conversely, satanists and setians are under no compulsion to resort to mendacity in an attempt to justify the enormous suffering existing in the world. rather, they view god as remote, intangible and amoral, unapproachable and undeserving of worship. 30 therefore the co

o separate himself from the established jewish community, though his work is representative of the radical reappraisal among jews who, clinging to their one god, have experienced genocide repeatedly for their trust. on the other side is irving greenburg who states "there is a god who cares, human beings have infinite value" but later on he admits "the holocaust suggests a divine presence far more subtle and elusive than hitherto estimated" also "he controls himself. he is the hidden presence, not the intervening presence [because] his people continue to exist in defiance of all logic and all force" rubenstein states that judaism is "largely a this-worldly religion. it focuses attention upon the requirements of i and thou in here and now. the christian church claimed that some of the tragic

es and enemies that they, the leaders, have special or "supernatural" powers. the important point for the criminal investigator is to realize that most ritualistic criminal behavior is not motivated simply by satanic or any religious ceremonies. at some conferences, presenters have attempted to make an issue of distinguishing between "ritual "ritualized, and "ritualistic" abuse of children. these subtle distinctions, however, seem to be of no significant value to the criminal investigator. what is "ritual" child abuse? i cannot define "ritual child abuse" precisely and prefer not to use the term. i am frequently forced to use it (as throughout this discussion) so that people will have some idea what i am discussing. use of the term, however, is confusing, misleading, and counterproductive

dulged openly and innocently, and that an empathy with nuit will be one of the consequences. it may also be that one's vision, magical abilities, and emotional sensitivity will be heightened at night, when solar light and radiation are at least partially shielded. 13. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. a straightforward sexual statement concealing a more subtle truth: the essence of the black flame, emitted from the stars, is captured and sustained in the persons of the elect. the intelligence of the flame, both chaotic (harwer) and composed (set, takes pleasure in the generation and preservation of similar qualities in the elect. for their part, the elect experience a unique exhilaration at night, especially when exposed to starlight. 14. above

pon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality. the response to crowley's appeal for confirmation of his identity was this endorsement of his belief that he was in fact the beast 666. the most subtle and meaningful of all signs was given. a reminder of crowley's ability to sense the omnipresence and comprehensiveness of nuit. such an experience would have been impossible for one of lesser vision than a magus, because a magus, by definition, must first comprehend the totality of what presently exists before uttering a word to exert change upon it. 27. then the priest answered& said unto

nvironments of germany, italy, and japan also acted to stifle creativity on an individual basis, encouraging and rewarding conformity and automatic obedience to the very few who, through circumstances as much as genius or talent, had emerged in positions of power. while the defeat of the axis might seem to have been a defeat for the values of the aon of horus, then, it may well be that, in a more subtle and long-term sense, the cause of elitism was better served by the victory of more openly-competitive political systems. it is still too early to venture a final evaluation in this regard. 10. get the stele of revealing itself; set it in thy secret temple. and that temple is already aright disposed& it shall be your kiblah for ever. it shall not fade, but miraculous colour shall come back t

SALMANRUSHDIE THESATANICVERSES

here is a gibreel who mourns his betrayal by alleluia cone, and a gibreel hovering over the death-bed of a prophet, and a gibreel watching in secret over the progress of a pilgrimage to the sea, waiting for the moment at which he will reveal himself, and a gibreel who feels, more powerfully every day, the will of the adversary, drawing him ever closer, leading him towards their final embrace: the subtle, deceiving adversary, who has taken the face of his friend, of saladin his truest friend, in order to lull him into lowering his guard. and there is a gibreel who walks down the streets of london, trying to understand the will of god. is he to be the agent of god's wrath? or of his love? is he vengeance or forgiveness? should the fatal trumpet remain in his pocket, or should he take it out

SAPPHIRE TABLE OF SET MAIN

ate mankind's legacy of initiation will be (and for the sake of keeping the group honest *should* be) viewed with two types of distrust. the first is the commendable "why are these bozos any better than the rest of us" if that answer is made by reference to scripture or lineage, rather than the achievements of the students, the group deserves the contempt it gets. the second type of distrust is a subtle and ignoble one "i don't think i can get better" the latter view breeds a nihilism and cynicism that eventually rots both its holder and his culture *initiation is about process, not (merely) ceremony. i wonder if any intellectual historian has paid attention to the fact that process philosopher henri bergson's sister was macgregor mather's wife. the essential idea of process philosophy is

SAPPHIRE TABLET OF SET

ate mankind's legacy of initiation will be (and for the sake of keeping the group honest *should* be) viewed with two types of distrust. the first is the commendable "why are these bozos any better than the rest of us" if that answer is made by reference to scripture or lineage, rather than the achievements of the students, the group deserves the contempt it gets. the second type of distrust is a subtle and ignoble one "i don't think i can get better" the latter view breeds a nihilism and cynicism that eventually rots both its holder and his culture *initiation is about process, not (merely) ceremony. i wonder if any intellectual historian has paid attention to the fact that process philosopher henri bergson's sister was macgregor mather's wife. the essential idea of process philosophy is

SATANGEL

t they are any less real than we are. the effect may be likened to our concept of what we more comfortably think of as objective reality. our visual perception results through a complex relationship between a physical object, light, the lenses of the eyes, and a series of electrical signals sent to the brain. it is arguable that the resulting impression is no less objective or subjective than the subtle impression of a passing ghost, or even dream itself. indeed all of reality, whether we practice witchcraft or not, seems to comply to some extent with what we expect from it. what we experience in turn reinforces those things we believe and expect. this is something that even our modern rationalist, with all their active disbelief, might agree with. the words on this page also gain their me

rothers in genesis, and the mystery of set and osiris. seth, set, setech, sutech (egypt. who murders his brother osiris, lord of the desert, whose priests were all had red hair. equated with typhon by the greeks. a god of dark sorcery and homosexual mysteries, equated with satan. shax, shan, shaz, shass (goetia, 44th spirit. marquis commanding 30 legions. appears as a stock dove with a hoarse but subtle voice. causes blindness and deafness. fetches horses or anything else, steals riches from kings, discovers things not hidden by evil spirits, sometimes gives good familiars. shedim (aramaic. one of four classes of demons, the others being lilin, mazziqin, and ruachin. shuck (anglo-saxon. the east anglian name for the devil in the form of a black dog, who is often seen roaming the countrysid

SATANIC BIBLE

will feel guilty if you don't? or, do you find yourself constantly doing favors for one who doesn't come forward and ask, but hints? often the psychic vampire will use reverse psychology, saying "oh, i couldn't ask you to do that- and you, in turn, insist upon doing it. the psychic vampire never demands anything of you. that would be far too presumptuous. they simply let their wishes be known in subtle ways which will prevent them from being considered pests. they "wouldn't think of imposing" and are always content and willingly accept their lot, without the slightest complaint- outwardly! their sins are not of commission, but of omission. it's what they don't say, not what they do say, that makes you feel you must account to them. they are much too crafty to make overt demands upon you

SATANIC RITUALS

itter diatribe on the animals' behalf against the christian god; carl hauptmann's krieg, ein tedeum, in which the animals portray the heads of various european powers, and behave no differently than humans in the long run; and of course george orwell's animal farm and aldous huxley's ape and essence. it is likely that aelister crowley was familiar with the ceremony, as his book of the lav bears a subtle hint in its tide to the credo of the tierdrama, the litany of the law. the message of nietzsche's zarathustra, that advises an identification with the beast as a prerequisite to the role of god-man, is eloquently ritualized in the tierdrama's law of the jungle. it is a lesson too often neglected by "civilized" man. requirements for performance participants consist of a priest who opens the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

desires wither the heart. the master observes the world but trusts his inner vision. he allows things to come and go. his heart is open as the sky. 14 look, and it can t be seen. listen, and it can t be heard. reach, and it can t be grasped. above, it isn t bright. below, it isn t dark. seamless, unnamable, it returns to the realm of nothing. form that includes all forms, image without an image, subtle, beyond all conception. approach it and there is no beginning; follow it and there is no end. you can t know it, but you can be it, at ease in your own life. just realize where you come from: this is the essence of wisdom. 16 empty your mind of all thoughts. let your heart be at peace. watch the turmoil of beings, but contemplate their return. each separate being in the universe returns to

return. each separate being in the universe returns to the common source. returning to the source is serenity. if you don t realize the source, you stumble in confusion and sorrow. when you realize where you come from, a daoist priest prays during a ceremony. daoists strive to live in harmony with all things, living and not living, which they believe are connected to one another. reuters/ corbis. subtle: difficult to understand. conception: forming of an idea. 156 world religions: primary sources dao de jing you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. immersed in the wonder of the tao, you can deal with whatever life brings you, and when death comes, you are ready. 17 when the master governs, the people are hardly aware that he e

the dominion of mara (the evil one. discerning: showing good judgment. fickle: likely to change. fletcher: arrow maker. dominion: control, authority. world religions: primary sources 169 the dhammapada 35. the mind is unstable and flighty. it wanders wherever it desires. therefore it is good to control the mind. a disciplined mind brings happiness. 36. the mind is incomprehensible and exceedingly subtle. it wanders wherever it desires. therefore, let the wise aspirant watch over the mind. a well-guarded mind brings happiness. 37. those who control the mind which wanders afar, solitary, incorporeal, and which resides in the inner cavern (of the heart, will liberate themselves from the shackles of mara. 38. he whose mind is not steady, who is ignorant of the true dhamma, whose tranquility is

aving entered upon the path you will come to an end of your suffering. having myself recognized this, i proclaimed this path which removes all thorns. 276. you yourself must make the effort. the tathagatas (buddhas) can only point the way. those who have entered the path and become meditative are freed from the fetters of mara. flighty: changing constantly. incomprehensible: beyond understanding. subtle: complex, capable of understanding small differences. aspirant: someone who wants to achieve something. incorporeal: without a body. dhamma: the teachings of buddhism. ruffled: disturbed. defiled: damaged, polluted. devoid: missing, lacking in. dichotomy: division into two widely different things. vigilant: watchful, cautious, on one s guard. corporeal: physical. citadel: fortress, castle

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

wn to the philosopher sitting in front of the mountain-cave, easy to obtain for anybody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. in the midst of the mountain, before the door stands a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called ianua artis, out of that comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum f

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ut affection, lives on. bulwer has himself justly characterised this work, in the introduction, as a romance and not a romance, as a truth for those who can comprehend it, and an extravagance for those who cannot. the most careless or matterof- fact reader must see that the work, like the enigmatical "faust" deals in types and symbols; that the writer intends to suggest to the mind something more subtle and impalpable than that which is embodied to the senses. what that something is, hardly two persons will agree. the most obvious interpretation of the types is, that in zanoni the author depicts to us humanity, perfected, sublimed, which lives not for self, but for others; in mejnour, as we have before said, cold, passionless, selfsufficing intellect; in glyndon, the young englishman, the

he poem of "king arthur" published many years afterwards, i have taken up an analogous design, in the contemplation of our positive life through a spiritual medium; and i have enforced, through a far wider development, and, i believe, with more complete and enduring success, that harmony between the external events which are all that the superficial behold on the surface of human affairs, and the subtle and intellectual agencies which in reality influence the conduct of individuals, and shape out the destinies of the world. as man has two lives, that of action and that of thought, so i conceive that work to be the truest representation of humanity which faithfully delineates both, and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the inevitable uni

he sweet seriousness of virgin youth, should fancy her life ordained for a lot, whether of bliss or woe, that should accord with the romance and reverie which made the atmosphere she breathed. frequently she would climb through the thickets that clothed the neighbouring grotto of posilipo, the mighty work of the old cimmerians, and, seated by the haunted tomb of virgil, indulge those visions, the subtle vagueness of which no poetry can render palpable and defined; for the poet that surpasses all who ever sang, is the heart of dreaming youth! frequently there, too, beside the threshold over which the vine-leaves clung, and facing that dark-blue, waveless sea, she would sit in the autumn noon or summer twilight, and build her castles in the air. who doth not do the same, not in youth alone

ate of schools that should excel a raphael? yes, art was magic; and as he owned the truth of the aphorism, he could comprehend that in magic there may be religion, for religion is an essential to art. his old ambition, freeing itself from the frigid prudence with which mervale sought to desecrate all images less substantial than the golden calf of the world, revived, and stirred, and kindled. the subtle detection of what he conceived to be an error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhal

oudest heir-looms of that able and evil race which gave to italy her wisest and guiltiest tyrants. its operation was quick yet not sudden: it produced no pain, it left on the form no grim convulsion, on the skin no purpling spot, to arouse suspicion; you might have cut and carved every membrane and fibre of the corpse, but the sharpest eyes of the leech would not have detected the presence of the subtle life-queller. for twelve hours the victim felt nothing save a joyous and elated exhilaration of the blood; a delicious languor followed, the sure forerunner of apoplexy. no lancet then could save! apoplexy had run much in the families of the enemies of the visconti! the hour of the feast arrived, the guests assembled. there were the flower of the neapolitan seignorie, the descendants of the

y soul "but first, to penetrate this barrier, the soul with which you listen must be sharpened by intense enthusiasm, purified from all earthlier desires. not without reason have the so-styled magicians, in all lands and times, insisted on chastity and abstemious reverie as the communicants of inspiration. when thus prepared, science can be brought to aid it; the sight itself may be rendered more subtle, the nerves more acute, the spirit more alive and outward, and the element itself the air, the space may be made, by certain secrets of the higher chemistry, more palpable and clear. and this, too, is not magic, as the credulous call it; as i have so often said before, magic (or science that violates nature) exists not: it is but the science by which nature can be controlled. now, in space

SIR WALLIS BUDGE EGYPTIAN MAGIC

s the heart of wax stuck full of magique needles" stadlin 'tis done heccat. heccat. and is the farmer's picture, and his wives, lay'd downe to th' fire yet? stadlin. they are a roasting both too. heccat. good: then their marrowes are a melting subtelly and three monethes sicknes sucks up life in 'em (act i, scene 2) ii "heccat. what death is't you desire for almachildes? duchesse. a sodaine and a subtle. heccat. then i have fitted you. here lye the guifts of both; sodaine and subtle: his picture made in wax, and gently molten by a blew fire kindled with dead mens' eyes will waste him by degrees (act v, scene 2) mr. elworthy in his very interesting book "the evil eye" 1 relates some striking examples of the burning of hearts stuck full of pins for magical purposes p. 100 in recent years. th

SORCERIES OF ZOS

orporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate ritual she would become possessed, with the result that she threw off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed by her human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or other of the devotees who sat in a drowsy condition around the entranced priestess. sexual congress with these shadows then occurred and it was the beginning of a sinister form of dream-conrtol involving journeys and encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as a shadowwoman or succubus, con

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

tside the theosophical circles where it was first nurtured.3 but from the beginning steiner followed his own critical line. it seemed as though the theosophists wanted to manufacture a new synthetic religion that would replace the parochialism of local faiths. steiner knew that any real spiritual life needed something more organic; that the universal patterns of religion had adapted themselves in subtle and complex ways through history to the changing needs of humanity, different cultures, different times. above all steiner was concerned that the attempt to deepen the impoverished spiritual life of the west was turning all too easily into a rivalry between west and east. sometimes it appears that he takes sides in this struggle too, but his claim for the uniqueness of christianity, it shou

bstantiate the direct derivation of christianity from mysteries of the east, such as the iranian mystery of redemption a book by the great comparative religionist richard reitzenstein were later subjected to devastating criticism (certainly by comparison with reitzenstein, it should be noted, steiner s emphasis on an iranian-zoroastrian thread in the mysteries and, indeed in christianity, is more subtle and restrained) but the arguments against showed, in turn, a failure to exorcise the specter that had been raised. hugo rahner s fascinating greek myth and christian mystery tried to limit the influence of the mysteries to later phases, to the fourth century and after, when the church took over the pagan establishment. looking back on another classic study, samuel angus mystery religions an

nly if one had already worked transformingly upon the world of the lower senses. the initiand was to be conducted into the life of the spirit, and behold a higher world order. without the preparatory exercises and ordeals he or she would be able to form no connection with that world and on that connection everything depended. real understanding here is possible only if we have an awareness of the subtle phenomena of living knowledge. it requires us to notice two quite different attitudes toward knowledge and its ultimate significance. in the first, reality is taken to mean our immediate environment. processes there are registered by our senses of 4 christianity as mystical fact touch, hearing, and sight; and it is because we perceive them with our senses that we call them real. our thinkin

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

insidious illuminati. brainwashed as a child, she finally saw through the lies, the evil and decided to start all over again, landing in northern texas where she has now began a christian ministry with a foundation in truth, not illuminati lies. if svali was in the mafia, she'd probably be at the bottom of the pacific with her feet in cement. but the illuminati chose to try and bury her in a more subtle way, choosing to leave her penniless, separating her from her two children and claiming she was bi-polar or psychotic. it's a simple method: if the "turncoat messenger" is high-level, high-profile or extremely dangerous to the illuminati cause, kill them and make it look like an accident or a death from natural causes. but if they're like svali, knowledgeable but in middle management of the

TECHNICIANS GUIDE TO THE LEFT HAND PATH

science approach in creating altered states of subjective responsesbased largely upon the psychomagical principles of the law of the trapezoid. ta is based upon specific frequencies which may be represented in a number of forms. tonal angularity can be embeddded within music, but it is not a specific style or form of music. the function of ta is in its' ability to influence an environment through subtle shifts in the inner subjective perceptions of those within its' range of influence. additionally, it can be vital in the creation of ritual atmospheres of total separation from the normal, everyday external and internal environments. the ability to create atmospheres separate from typical everyday environmental stimulus is crucial for any would be adept of the lhp to master. given the prece

emorize this description, contemplate upon what it implies, for it is a detailed formula of personal empowerment- if you have the vision to understand it. it is by a thorough understanding of what one asks for in magic that one engages in the appropriate activities that creates chains of non-linear events to fall in place. knowledge and stratagems provide an essential awareness and sensitivity to subtle accomplishment that would otherwise go unobserved, and thus not acted upon to create further links of events. i started this chapter by mentioning the success, and lack of success that aleister crowley had when attempting to create two very different types of transformation with the same magical and ritual technology. the results- according to crowley s own records- were very poor when atte

ing teleportation from the ibm laboratory. here it states..the unscanned part of the information is conveyed from a to c by an intermediary object b, which interacts first with c and then with a. what? can it really be correct to say "first with c and then with a? surely, in order to convey something from a to c, the delivery vehicle must visit a before c, not the other way around. but there is a subtle, unscannable kind of information that, unlike any material cargo, and even unlike ordinary information, can indeed be delivered in such a backward fashion. this subtle kind of information, also called "einstein-podolsky-rosen (epr) correlation" or "entanglement, has been at least partly understood since the 1930s when it was discussed in a famous paper by albert einstein, boris podolsky, an

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

s for you 621 about the author, texe marrs 623 introduction the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely mine, i'll have and bind you. the devil, faust play by goethe (1749-1832) they're everywhere. cleverly disguised. on tv, imbedded in magazines, and lurking in powerful advertising. sometimes they're subtle or subliminal, other times direct, provocative, and mind-bending in effect. strange symbols, signs, charms, talismans, and handshakes that program and control our minds. henry makow, astute inventor and essayist, says that they are key components of the satanic conspiracy that now confronts us with maximum force and evil "this satanic conspiracy" makow warns "succeeds only because people ca

y dabbling in the occult arts, often portrayed moses as a bearded human figure with horns (the herder dictionary of symbols, chiron publications, illinois) the devil has long been conceived in the popular imagination of the masses as a creature with horns, cloved feet and claws, and tail. smokey the bull? baphlesme! 113 this ad for nokia telephones appears harmless enough. but look closely at the subtle, horned image of the man's silver belt buckle. also, he is wearing what appears to be the string cord on his left wrist characteristic of followers of the occult cabala (or kabbalah. 114 codex magica president bill clinton was named "man of the year" by time magazine. the editors stretched the letter 'm' to make it appear as if clinton had horns. baphles me! 115 gannet news service, one of

ccultist and devotee of theosophy, the hindu/occult group founded by russian mystic helena blavatsky, author of the secret doctrine "el diablo" shows his horns-the devil rides out 135 academy award-winning actor kevin spacey, who is acknowledged as a homosexual. the mysterious painting on the wall directly behind spacey is of lucifer, with horns, amidst the flames of hell. the revealing but quite subtle message below reads "you've got to send the elevator back down" 136 codex magica actress salma hayek giving either the deaf's "i love you" or the horns of the devil sign "el diablo" shows his horns-the devil rides out 137 handsome actor pierce brosnan of great britain, to left of actor greg kinnear, has a rather odd look on his face as he gesticulates with his left hand (people magazine feb

ive of the illuminati's principle of integration, or synthesis, of the dialectical process. 336 codex magica this is the back cover of the book, mozart and freemasonry, published by dorset press, a firm that publishes many masonic-related volumes. the triangle symbol is prominent. within the triangle is the three-headed serpent, most likely representing the unholy trinity. also, a smaller symbol, subtle and tiny, near the head of the serpent, is an image of some type of creature with a lightning bolt out of its head. mozart, considered today a great composer and famous even during his lifetime, was murdered by the masons in 1791 as penalty for his revealing of the secrets of freemasonic ritual in his work entitled, the magic flute. not only was the composer murdered (by poisoning, but the

corched by the sun 461 halos, also known as nimbuses, present the individual as a saint, a deity, or other holy person (from the herder dictionary of symbols, chiron publications, wilmette, illinois) at right: congressman tom delay (r-tx, house majority leader, pictured in time magazine. politicians are sometimes framed with a sun-like halo, called a "nimbus" over their heads. this gives them the subtle majestic appearance of being some type of god-man. in honoring and worshipping the sun in their rituals, freemasonry and illuminism defy god. the bible's job displayed great wisdom by uttering these words concerning god's thoughts concerning worship of the sun and the heavens: if i beheld the sun when it shined, or the moon walking in brightness; and my heart hath been secretly enticed. thi

95/january 1, 1996. december 25th, christmas day, is also the day the ancient romans and greeks worshipped the sun god. in his photo, newt gingrich appears tired and dismayed. he is sweaty. no make-up is used, and he has a day old growth of stubble on his face and neck. there is also a red coloration or flush on newt s face. his head is strategically placed behind the time logo, communicating the subtle message that his time in the political limelight is about up. in fact, gingrich did abruptly resign and leave his high level post shortly after this issue; some believe his departure was caused by his unseemly romantic liaison with a female staffer, an affair which prompted the congressman to divorce his wife. however, the most significant images you'll find on this cover are hidden on newt

THE BOOK OF PLEASURE

perhuman intelligences. towards the end of his life, when spare lived more or less reclusively in a dickensian south london slum, he was asked whether he regretted his lonely existence "lonely" he exclaimed, and with a sweep of his arm he indicated the host of unseen elementals and familiar spirits that were his constant companions; he had but to turn his head to catch a fleeting glimpse of their subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other

o 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 desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. actions are the expressions of ideas

ion of all 27 conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laughter at the time of ecstasy in union, and by practice till that emotion is untiring and subtle. the law or reaction is defeated by inclusion. were he to enjoy an hundred pleasures at a time, however much his ecstasy, he does not lose, but great increase takes place. let him practise it daily, accordingly, till he arrives at the centre of desire. he has imitated the great purpose. like this, all emotions should find equipoise at the time of emanation, till they become one. thus by hin

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

hild of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt transmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hi

THE CANOPIC GODS SYMBOLISM

ructure of the body; and to him the stomach and upper intestines were dedicated (a. ahephi was also termed the digger or burier, for he puts out of sight or removes that which is useless or offensive in the body, and to him, the lower intestines or bowels were dedicated (b. tmo-oumathu was also called the cutter or divider for he divides and distributes the blood bearing with it the prana and the subtle ether by the holy science of breath brought into the body, and to him were the lungs or heart dedicated (c. kabexnuv was termed bleeder for as a stream of blood is drawn from the body, so is a stream of impurity drawn from the blood, and cast out into the draught by the action of the liver and the gall-bladder, and to him therefore, these organs were dedicated (d. these jars were called can

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s had labeled the astral or the etheric body the soul is normally enmeshed in the physical body so that most people are never aware of its existence. during out-of-body or near-death experiences, however, the soul body separates or projects from the physical body and is used temporarily as an instrument of consciousness. according to crookall, this soul body consists of matter but it is extremely subtle and may be described as superphysical. crookall perceived the physical body as animated by a semiphysical vehicle of vitality, which serves as a bridge between the physical body and the soul body. this, he believed, was the breath of life mentioned in genesis. in some people, he speculated especially (though not necessarily) saintly people, the soul body may be less confined to the physical

and out of her relentlessly poor life. butts was a product of what jane called middle-class american social protestantism. a talented painter, butts s role in accumulating what would later come to be called the seth material was from the first that of scribe and questioner. they seldom used a tape recorder during their twice-a-week sessions, but butts maintained meticulous notes. he observed the subtle changes in roberts or seth as he carefully transcribed seth s words verbatim, and he had the pleasure of conversing with seth, something that roberts at times wished that she were able to do. at first roberts had been reluctant to give in too much to seth, and she insisted on being able to keep her eyes open while she paced around the room. later, she liked to sit in a t h e g a l e e n c y

ley, of native american descent, states in visions: the soul s path to the sacred (2000, that human beings are fashioned to see god and nurture a deep desire for this mystery and an ability to be open to it and receive it. ensley, who has a master s degree in pastoral ministry from loyola university in new orleans, also says that the christian, jewish, and native american ancestors understood the subtle interrelationships of flesh and spirit more accurately than we do. when they received visions, they knew what to do with them. because sociological, psychological, and religious research have all discovered that visions are much more common than scholars once believed, ensley is of the opinion that such experiences should be treated differently by both the church and society at large. peopl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

a serious study of haunting phenomena. roderick fitzgerald (ray milland) and his sister pamela (ruth hussey) move into a home on the cornish coast of england that has been abandoned for many years. soon, they discover that the house is haunted. milland and hussey portray two ordinary, but intelligent and rational, people who must deal with a place occupied by an evil entity. the film is extremely subtle in presenting the spirits, and therein lies much of its power to seize the imagination and to provoke genuine chills. director lewis allen never forces his hand, but focuses instead on allowing the audience to feel the emanations from the spirit world along with the actors. the innocents (1961) this adaptation of henry james s the turn of the screw (1898) is made particularly effective by d

the astral, the etheric, body is normally enmeshed in, or in gear with the familiar physical body so that most people are not aware of its existence. but many people have become aware of it, for [their] soul body separated or projected from the physical body and was used, temporarily, as an instrument of consciousness. crookall perceived this soul body as consisting of matter, but it is extremely subtle and may be described as super-physical. in his view the physical body is animated by a semi-physical vehicle of vitality that bridges the physical body and the soul body and is the breath of life to which the book of genesis refers. crookall suggests that some projections involve the soul body only; others merely represent an extrusion of part of the vehicle of vitality; most are a combinat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

see what they know to be an undesirable trait appearing in their handwriting, they can change the trait by changing their handwriting. when handwriting experts in police laboratories examine a suspected forger fs signature or an alleged note left by a suicide victim, the first problem they face is to determine the writer fs special characteristics. even skilled forgers may not be able to see the subtle marks, pressures, slanting, and shading that an expert graphologist will perceive almost at a glance. the fbi laboratory and laboratories of state and city police departments keep on file all extortion and ransom notes, all threatening and defamatory letters, and all messages that threaten bombings, arson, or personal attacks on individuals. as strange as it may seem, criminals of all kinds

THE GOD OF THE WITCHES

t and the shrewd intelligence of her answers. the witchesof bargarran in renfrewshire, in 1697, had the same effect on their hearers "several of them are persons ofsingular knowledge and acuteness beyond the level of their station. margaret lang did make harangues in herown defence which neither divine nor lawyer could well outdo. their answers to the trying questions put tothem were surprisingly subtle and cautious"[6]though joan was obviously guided in her answers by someone in the court, it is equally clear that she wasbeing guided to her doom. she acknowledged that "st. katherine" was often in the court directing her how toreply, and that the saint even succeeded in speaking to her in her room in the prison, presumably through thespy-hole communicating with the next room. in the rehabi

THE GOLDEN ESSENCE

all father. as the primal father represents the source, so does the son represent the child of the source, a child which still embodies his source and bears its power, the fire, which is the essential stream of reality tha t flows through them all. the son of the all father in fact represents an evolution of the all-father s force, a refined child who shows forth the primal divine fire in a more subtle and pure manner than his father, a father who manifests it in a muc h more hoary and primal way, mostly focused around fertility and savage, deep power or impulses, and deep, intuitive layers of wisdom and reality. the son is his father come again in a new form, and yet, still a different being; the old paradox. the horned god, this most ancient of all conceptions of divinity, was the ferti

self? this brings us all back to where we started: in the notion of the culmination of the world-cycle, and of the universe, and its purification by fire and re-birth. the housle sacrament is doing nothing less than showing the pattern of the universe reach its culmination and renewal. an elemental scheme can be applied to the entire evolution of the fire of reality, from the grossest to the most subtle: the sources or great parents can be represented by earth and water; the son or daughter by air, and the child by fire; at the culmination, the fire returns to its source, to purify and renew it- the last returns to the first, the omega to the alpha, the fire returns to earth and water. the merging of the source with the child, the mortal with the immortal, sanctifies and lifts up the morta

ankind, and what the master really did for us. many crafters think of mankind alone as possessing the fire. however, this soundly cannot be; the fire exists in everyone, every creature, and in everything, from stones to wind to spirits. what is it that the master really did then? quite simple. the master s gift to mankind was an expanded awareness of the presence of the fire. this is a very, very subtle but important point. fate is happening, and fate cannot be stopped. fate cannot be changed as we normally think of the word. none of us are just participating in fate; fate is not a series of things that are happening to us; the reality is that we are fate. we cannot be separated from fate on any level, and our deepest reality is, as we have said before, a deep strand of fate, a dark myster

oadly applied awareness suddenly acts as a bridge, which allows the very ultimate power of the truth behind the words, the power of the reality, to flow into you and suffuse you, to transform you. in short, truly understanding something while simultaneously being aware of it allows you to engage it on a deeper level; this allows it to enter you on a deeper level and transform you. on the cunning, subtle, and eternal level, on the mysterious level, this reality becomes you, and you it, and for the first time, you are aware of it doing so- or is it the first time? this re-cognition of truth is actually something that was you all along. what you had to do was use conscious awareness to inaugurate the transformative realization in yourself, and the lessons of fate, the cradle of fate that rock

THE KEY TO THE MYSTERIES

grade of a major adept. he is, in fact, no longer talking of things as if their sense was fixed and universal. he is beginning to see something of the contradiction inherent in the nature of things, or at any rate, he constantly illustrates the fact that the planes are to be kept separate for practical purposes, although in the final analysis they turn out to be one. this, and the extraordinarily subtle and delicate irony of which eliphas levi is one of the greatest masters that has ever lived, have baffled the pedantry and stupidity of such commentators as waite. english has hardly a word to express the mental condition of such unfortunates "dummheit" in its strongest german sense, is about the nearest thing to it. it is as if a geographer should criticize "gulliver's travels" from his ow

lf hidden behind head and wheel, legs before wheel "azoth" is written above the head of this figure. a demon reminiscent of proteus descends the wheel on the left. his head is bearded and horned, his legs are tentacular and finned. he carries a trident below "hyle" is written below his head. that substance is one which is heaven and earth; that is to say, according to its degrees of polarization, subtle or fixed. 108 this substance is what hermes trismegistus calls the great "telesma" when it produces splendour, it is called light. it is this substance which god creates before everything else, when he says "let there be light" it is at once substance and movement. it is fluid, and a perpetual vibration. its inherent force which set it is motion is called "magnetism" in the infinite, this u

THE MIDDLE PILLAR

tem through the devastating noise of explosion, had nothing to do with their actual trouble at all. the cause was simply a cowardly refusal to face the conflict raging in the psyche. and when ths became so intolerable, an actual split occurred in consciousness, so that there was a gap in memory, awareness, and in efficiency. with the acceptance of the theory of conflict as a cause of nightmare, a subtle change gradually creeps into the nightmare-dream. the following is one rather fine example, together with the method of dealing with it. a woman patient frequently dreamed that she was hanging from a rope in a room which had an enormously high ceiling, about fifty or sixty feet high. the rope was affixed by a hook to the ceiling, and the weight imposed upon the hook was gradually loosening

symbols and archetypes which were first assimilated to the simple homogeneous structure, if it may be called, of the evolving consciousness. the hindu system calls this condition or state tu yal9 or ecstasy, absolute consciousness, and its experience in consciousness is of that rapturous type which the mystics of all ages have testified to as union with god. in this divine world, we contact those subtle images which the ancients called the gods. or rather the ordinary every-day sphere of consciousness becomes invaded by a volitional up-welling of these archaic images and archetypes the first set of psychic forms, subtle, intangible, and dynamic, through which the libido flows on its outward journey from the it. the 2nd and 3rd sephiroth constitute what is called the creative world, the sta

ers the tree of life he will see that the middle pillar is a series of five spheres arranged in a single upright column. the exercise proceeds by the visualization of these sephiroth as circles or spheres of light in various sigruficant parts of the physical body. more accurately, they are to be realized as centers already existent in the aura, which is for this purpose defined as an egg-shape of subtle electric matter, a magnetic field which surrounds and interpenetrates the material body of man. the object of this visualization is to awaken these sephiroth in balanced activity as a means of providing the higher genius, as the it may be named, with a psychic mechanism by which it may freely function within consciousness at the intent of the ego. it will be recalled, as stated as an axiom

the power is circulating away from the centers and the result will be that you have formed around you an aura by the power issuing up the shaft. 4. in the circulation of the fountain, the power goes up the centers. then with the exhalation down the left side, and the nhalation up the right side, exhale down the front of the body, inhale up the back of the body. ths will cause the aura to be in a subtle state of great activity, the light pouring through and making it a great and dynamic power. 5. close with the osiris godform. keep that as long as you like. 6. perform the lesser banishing ritual of the pentagram. regardie's notes on the revised middle pillar ritual part i: spirit@ the top center is above the head. its color is whte, and its divine name will be ahih [or eheieh (ytyytk, and

thods of healing, like other forms of theurgy, involve a type of auto-hypnosis, wherein the magician is totally focused on the goal of the operation. it also employs the manipulation and movement of energies. usually, the healer extends energy to the recipient, where it works to remove psychic blockages, energy imbalances, or physical injuries/ illnesses. the healer must be able to manipulate the subtle bodies of two people-his or her own and that of the recipient. therefore it is crucial that the practitioner be psychically sound and balanced. if not, there is a danger that 1) the healer will absorb the psychic "ailment" of the recipient, or 2) the healer's own imbalanced energies will be absorbed by the recipient, making matters worse. in the golden dawn, magicians were warned: it is bet

THE MOTHMAN PROPHECIES

e. the chills experienced by john flaxton and his group were probably caused by microwaves above the infrared (which produces heat, just as the very cold atmosphere accompanying ghosts is a radiation effect. the absence of any overpowering odor, either sickly sweet like violets or roses or nauseous like hydrogen sulfide, in these bird and batman cases puzzles me, however. this could indicate some subtle difference in the basic structure of these creatures; a difference in the energy components or molecular structure. people are still seeing flying freaks. on may 21, 1973, a group of men in a woods near kristianstad, sweden, reported an incredibly huge black bird which passed within one hundred feet of them. one witness had a camera with a telephoto lens and attempted to take a picture, but

d to see if i could find out what was causing the flashes but there was no possible explanation. a month later i was called to washington, d.c, to serve as a consultant to the department of health, education, and welfare. i worked in the capital for a year, heading a special project under elliot richardson, then-secretary of hew. i haven't seen any of those flashes since. were they a part of some subtle programing process? my life has gone through many abrupt changes, and each major change has been preceded by some form of inexplicable phenomena. in observing other witnesses, this also seems to be true in their lives are these things clues to a psychic force which controls us all- 14- sideways in time i you are driving along a deserted highway late at night when suddenly you see a flash of

to war victims and refugees" on june 30 it was announced that the wooden throne said to have been used by saint peter was going to be dug out of the vatican basement and placed on display for the first time since 1867. i went out to mount misery and hypnotized jane. she was a good subject and after performing various tests to assure myself that she was really in a deep trance, i began to ask her subtle questions about apol and his friends. to my utter amazement, the impossible happened. the control was taken away from me. i couldn't direct the session. instead, i found myself talking directly to apol through jane. he wanted to talk about marilyn monroe and robert kennedy. i didn't want to gossip, i insisted, but wanted some hard facts on the overall situation. apol persisted, warning me t

THE NECRONOMICON SIMON VERSION

those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been f

. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machination

e great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who does not know of thy wisdom? lord nebo, who does not know of thy magick? lord nebo, what spirit, on earth or in heavens, is not conjured by thy mystic writing? lord nebo, what spirit, on earth or in the heavens, is not compelled by the magick of thy spells? nebo kurios! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spir

of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away from the legions of the mighty, and that you will feel the subtle fluids of thy body moving to the breath of tiamat and the blood of kingu who races in your veins. be ever watchful, therefore, not to open this gate, or, if thou must needs, put a time for its closing before the rising of the sun, and seal it at that time; for to leave it open is to be the agent of chaos. know, secondly, that the power of magick is the power of our master enki, lord of the

he seal: the twenty-fourth name is enbilulu this power can seek out water in the midst of a desert or on the tops of mountains. knows the secrets of water, and the running of rivers below the earth. a most useful spirit. his word is mashshanebbu and his seal thus: the twenty-fifth name is epadun this is the lord of all irrigation and can bring water from a far place to your feet. possesses a most subtle geometry of the earth and knowledge of all lands where water might be found in abundance. his word is eyunginakanpa and his seal is this: the twenty-sixth name is enbilulugugal the power that presides over all growth, and all that grows. gives knowledge of cultivation, and can supply a starving city with food for thirteen moons in one moon. a most noble power. his word is aggha and his seal

THE PATH OF KABBALAH

n the upper world in a state of calmness, eternity completeness and peace. that spiritual degree (of the end of correction) is not described anywhere in kabbalah or the torah, simply because it is indescribable in words. there is no parallel to it in our language. beyond the end of correction there is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle hints to that in the zohar and in the talmud. that spiritual state is called maase merkava and maase bereshit. but those are all very subtle hints. it is in fact impossible to describe these spiritual feelings in words because the words and the letters in our language, are valid only in the correction zone (until the world of atzilut, since that is where they are taken from. we cannot feel

if someone is happy, he doesn t even care if the creator exists or not, but it is in the good situations that it is important that one will adhere to the creator. that is why he sends us troubles, so that we remember him. if one feels bad he is compelled to think of the creator. thus, our work is mainly to think of the creator when we feel good, not when we feel bad. kabbalah speaks of man s most subtle feelings. we never expect the blow; it always comes unexpectedly when one is disconnected from the creator. providence operates individually on each and every one of us, even when we don t remember about him. he sends us special messages to remind us of him. that is why we are told that we must always aim our thoughts at the creator. that is all that s needed. he who says that there is anot

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

ich gleamed over the humble manger-bed of the son of man. dark seas of blood have long since lapped that star of the morning into the crimson oblivion of day, whose empurpled strife has also rumbled into the distance as the droning of some drowsy fire-finger on the sleeping parchment of life, murmuring and moaning as the wind-kissed mouth of a dreamy drum. yet why should we still listen for those subtle sounds which have wearily danced out their slow saraband of sorrow. once orphic they arose emparadising the cavernous depths of hell, to sink into a dirge-like niobe death-chaunt, bewailing the thirteen children of their begetting, rising once more in the song of ligeia, enticing men to her mire, and at length to die still-voiced as the daughter of dis, whose ghostly fingers sinking clutch

inger of the nineteenth century, the deepening twilight shows but few rising stars; alone perhaps amid the younger generation of poets. alas, how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering win

poems we find a certain preponderance of swinburne, blake, browning, keats, shelley, and rossetti. in the dedication to gjephthah, h which is addressed to algernon charles swinburne, we read the following: as streams get water of the sun-smit sea, seeking my ocean and my sun in thee *jephthah, vol. i, p. 66. and this discipleship to the greatest and last of the victorian poets has given us many a subtle and enthralling line. the scene when charicles wakes and catches archais to his breast is worthy of the bard who sang of gtristram and iseult. h it is as follows: he sprang, he caught her to his breast; the maid smiled and lay back to look at him. he laid her tender body on the sloping field, and felt her sighs in his embraces yield a sweeter music than all birds. but she, lost in the love

the mother fs tragedy h and gthe fatal force h; but in these tw