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er as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with suc

r come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is associated with such deities as the virgin mary, rhea, isis, and demeter. chesed: the fourth emanation on the tree of life. occultists identify chesed as the ruler, but not creator, of the manifested universe. he is characterized as stable, wise, and merciful by contrast with his more dynam

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

collect what the distortions early introduced by the nations themselves, and afterwards the scorn and aversion of christians have left remaining of heathenism; and to enlist fellow-labourers in the slow task of securing a more solid store of facts, without which a general view of the substance and worth of our mythology is not to be attained (see suppl. chapter il god. in all teutonic tongues the supreme being has always with one consent been called by the general name god. the dialectic varieties are: goth. gu, a.s, o.s, o. fris. god, o.h.g. cot, 0. norse gocf; swed. dan. gud, m.h.g. got, m.l.g. god; and here there is a grammatical remark to make. though all the dialects, even the norse, use the word as masculine (hence in o.h.g. the ace. sing, cotan; i do not know of a m.h.g. goten, yet

n; iw. 7400, explained in the note, p. 413, as 'devoted to god' though it only means' to-night be (thou) welcome. upper germany has to this day retained the greeting 'gottwilche, gottwillkem, gottikum, skolkuom (staid. 1, 467. schm. 2, 84. i do not find it in romance poems; but the saxon-latin song of the 10th century on otto i. and his brother heinrich has: sid wilicomo bethiu goda ende tni. the supreme being is conceived as omnipresent, and is expected, as much as the host himself, to take the new-comer under his protection; so the sloveny say to the arriving guest' bogh th vsprimi, god receive you^ and we to the parting guest' god guide, keep, bless you' we call it commending or committing one to god, m.h.g. gote ergeben, er. 3598. i compare with these the hail! called out to one who ar

on to the legend of ermenrich's hoard i (saxo gram. 106. keinh. fuchs clii) 118 gods (see suppl. here was a great wooden pillar erected, and worshipped under the open sky, its name signifies universal all-sustaining pillar. this interpretation appears faultless, when we take with it other words in which the meaning is intensified by composition with irmin. in the hildebrands lied, irmingot is the supreme god, the god of all, not a peculiar one, agreeing in sense with thiodgod, the (whole) people's god, formed by another strengthening prefix, hel. 33, 18. 52, 12. 99, 6. irminman, an elevated expression for man, hel. 38, 24. 107, 13. 152, 11. irminthiod, the human race, hel. 87, 13 and in hildebr^ in the same way i explain proper names compounded with irman, irmin (gramm. 2, 448. and irmansl

to saturn; the names of the planets are construed quite otherwise, mars by smrto-nos (letifer, mercury by dobro-pan (good lord, or rather bonorum dator, jupiter- by krcde-moc (rex potens, venus by ctitd (cupitor? venerandus 1, saturn by hlado-kt (famelicus, or annonae caritatem afferens. respecting sitivrat i give details at the end of eh. xii. chaptee vii. wuotan, wodan (odinn. the highest, the supreme divinity, universally honoured, as we have a right to assume, among all teutonic races, would in the gothic dialect have been called vodans; he was called in ohg. wuotan, a word which also appears, though rarely, as the name of a man: witotan, trad. fuld. 1, 149. 2, 101-5-8. 128. 158. 161. woatan 2, 146, 152. the longobards spelt it wddan or guodan, the old saxons wuodan, wddan, but in wes

x; avodan was the god of play, and lucky men were said to have the game running on their thumb. we must await further disclosures about the name, its purport, and the superstition lying at the bottom of it (see suppl. i started with assuming that the worship of this divinity was common to all the teutonic races, and foreign to none, just because we must recognise him as the most universal and the supreme one. wuotan so far as we have succeeded in gleaning from the relics of the old religion an idea of his being wuotan is the most intellectual god of our antiquity, he shines out above all the other gods; and tlierefore the latin writers, when they speak of the german cultus, are always prompted to make mention first of mercury. we know that not only the norsemen, but the saxons, thuringians

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter. witchcraft in modern times by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but other countries, including the uk, are not so tolerant. what is more, in many lands, especially among smaller communities, misunderstanding and prejudice still persist. in the uk, for example, wiccans who practise openly and have children are sometimes regarded with suspicion by some health professionals. my dear friend lilian, a white witch and

board, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be achieved when a wiccan coven sends

the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of course, variations within wicca; some traditions emphasise the importance of the goddess, while others regard the horned god as her equal, with each assuming different aspects according to the season and ritual. for example, the goddess may appear as the earth or moon deity, and her male co

s mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassadh, celtic festival of the first harvest, was the young solar deity who replaced the dagda, father of the gods, as supreme king. he was associated with sacrifice, as the sun king who was reborn each year at either the mid-winter solstice or the spring equinox. legend has it that when lugh arrived to join the tuatha de danaan, he went to the palace of tara and asked for a position in the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix god

os the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women. astarte astarte is the supreme female divinity of the phoenicians, goddess of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increa

ABRAMELIN1

of action. but we must remember, that in his age, the conversion to another religion invariably meant an absolute, solemn and thorough renunciation and denial of any truth in the religion previously professed by the convert. herein would be the danger, because whatever the errors, corruption, or mistakes in any particular form of religion, all are based on and descended from the acknowledgment of supreme divine powers. therefore to deny any religion (instead of only abjuring the mistaken or erroneous parts thereof) would be equivalent to denying formally and ceremonially the truths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the sacred magic, he would find himself compelled to affirm with his whole will-forc

ABRAMELIN3

have not the same powers, thou shalt take heed not to command unto one (spirit) a thing appertaining unto (the office of) another; and because it would be impossible for me to here write down in full the quality, virtue, and office of each spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which i describe unto thee in this third book where also thou wilt find the symbols of many spirits. but seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will pro

ADDTLS

d the linea dei patri, the linea dei filiique; while the cross bar is called linea spiritus sancti. the linea dei patri and the linea dei filiique are always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and ar

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

sents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of man and god; she is the supreme purity: isis the virgin, isis the virgin mother; but she comes right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anyth

room. this remark is not intended to be a reflection upon this distinguished audience. 16. so then, if nothing is to be really the absolute nothing, we mean that nothing does not enter into the category of existence. to say that absolute nothing exists is equivalent to saying that everything exists which exists, and the great hebrew sages of old time noted this fact by giving it the title of the supreme idea of reality (behind their tribal god, jehovah, who, as we have previously shown, is merely the yoga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find

-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in the teachings of zoroaster and the neo-platonists very similar ideas. we have a pleroma, the void, a background of all possibilities, and this is filled by a supreme light-god, from whom drive in turn the seven archons, who correspond closely to the seven planetary deities, aratron, bethor, phaleg and the rest. these in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as n

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

e soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the oper

ALEISTER CROWLEY ACROSS THE GULF

r then did i regard myself when, looking into my own soul, i saw no longer that perfect stillness. strange was it, even as if one should see a lake stirred by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of all my efforts, this persisted even to the supreme moment of my assumption of her godhead. and the? oh but the veil glittered as never yet; yea more! it shot out sparks of scintillant fire, silvery rose, a shower of flame and of perfume. then was i exceedingly amazed because of this, and made a vigil before her all the night, seeking a word. and that word came not. now of what further befell i will write anon. chapter iv so it came to pass

longer striving to some end unheard-of or impossible, but quietly and patiently living in the enjoyment of my dignities and wealth, even as a man. yet one thing i saw also, that as isis is the lady of all nature, the living; and as osiris is the lord of the dead, so should horus come, the hawkheaded lord, as a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to thebai! so scarred and altered was i, though not yet thirty years of age, that they knew me not. so i offered myself as a serving-man in the temple of osiris, an

nd worthy. the high priestess, however, i brought through by my magic, for she had amused me mightily, and i took great pleasure in her love, that was wilder than the rage of all the elements in one. so i called together the nine who had survived, all being men, and gave them instruction and counsel, that they should form a secret brotherhood to learn and to teach the formula of the osiris in its supreme function of initiating the human soul. that they should keep discipline in the temple only for the sake of the people, permitting every corruption yet withdrawing themselves from it. is not the body perishable, and the skin most pure? so page 39 gulf.txt also he ancient practice of embalming should fall into desuetude, and that soon; for the world was past under the rule of osiris, who lov

nd a pretender to the sacred wisdom "for this cause am i wrapped ever in a shroud of white starred with the three active colours; these things conceal me, so that he who knoweth me hath passed beyond them" then did the god call us each separately to him, and in each ear did he whisper a secret formula and a word of power, pertaining to the grade to which i had appointed him. but to me he gave the supreme formula and the supreme word, the word that hath eight-and-seventy letters, the formula that hath five-and-sixty limbs. so then i devoted myself there and then to a completer understanding of osiris my god, so that i might discover his function in the whole course of the cosmos. for he that is born in the years of the power of a god thinketh that god to be eternal, one, alone. but he that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

annunaki, remember! spirits, ladies of the goddess ziku, mother of enki, remember! spirits, lords of ninnasu, our father of the numerous waters, remember! spirits, ladies of ninnuah, daughter of enki, remember! spirits, lords of ninnghizhidda, who upheaves the face of the earth, remember! spirits, ladies of ninnisi ana, queen of heaven remember! spirits, lords and ladies of the fire, gibil, ruler supreme on the face of the earth, remember! spirits of the seven doors of the world, remember! spirits of the seven locks of the world, remember! spirit khusbi kurk, wife of nammtar, remember! spirit khitim kuruku, daughter of the ocean, remember! spirit of the sky, remember! spirit of the earth, remember! amanu! amanu! amanu! here endeth the great conjuration. the conjuration of ia adu en i (a gr

of libat, of ishtar, the queen. these are works of the gentle passions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the

ALEISTER CROWLEY BOOK OF LIES

a sort of anger at myself as a deliberate act of spite towards my readers [6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me (at that time i did book of lies get any book for free on: www.abika.com 6 not realise that there was anything in the o.t.o. beyond a convenient compendium of the more important truths of free masonry) he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said `but you have printed it in the plainest language. i said that i could not have done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me

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 really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including thi

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

interest in the affairs of those whom they serve. an absolute monarch would be absolutely wise and good. but no man is strong enough to have no interest. therefore the best king would be pure chance. it is pure chance that rules the universe; therefore, and only therefore, life is good. book of lies get any book for free on: www.abika.com 52 [54] commentary( kappa-beta) comment would only mar the supreme simplicity of this chapter. book of lies get any book for free on: www.abika.com 53 [55] 23 kappa-epsilon-phi-alpha-lambda-eta kappa-gamma skidoo what man is at ease in his inn? get out. wide is the world and cold. get out. thou hast become an in-itiate. get out. but thou canst not get out by the way thou camest in. the way out is the way. get out. for out is love and wisdom and power.(12)

st formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in the words of the noblest simplicity, praises the great work; rejoices in its sublimity, in the supreme art, in the intensity of the passion and ecstasy which it brings forth (note that the words "passion" and "ecstasy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and lobster rise. man that has spine, and hopes of

ALEISTER CROWLEY BOOK OF THE LAW

but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in t

the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to esta

ALEISTER CROWLEY LIBER 777

bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden daw

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the sour

ven its 6 educated students can be guilty of so gross a violation of the first principles of common sense<tree of life by turning the serpent of wisdom upside down! yet he could not even make his scheme symmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober student from such examples as the following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the ora

ed by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this gene

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

rinciples on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to serve for the representation of the principal philosophical tenets of the rishis. 45 firstly, it represents the complete course of sound. it is pronounced by forcing the breath from the back of the thr

ALEISTER CROWLEY MAGICK WITHOUT TEARS

theology or ritual; but the qabalah is so handy and congenial that i use it more than almost any- or all the others together- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost instinct, and by the memory of my incarnation as ankh-f-n-khonsu, that i use it (with its graeco-phoenician child) for all work of supreme import. why stamp my vitals, madam! the abramelin operation itself turned into this form before i could so much as set to work on it! like the duchess' baby (excuse this enthusiasm; but you have aroused the british lion-serpent) note, please, that the equivalents given in 777 are not always exact. tahuti is not quite thoth, still less hermes; mercury is a very much more comprehensive idea

gills. when we want to travel over soft snow, we have to invent ski; when we wish to exchange thoughts, we must arrange a conventional code of sounds, of knots in string, of magic without tears get any book for free on: www.abika.com 52 carved or written characters- in a word- embark upon the boundless ocean of hieroglyphics or symbols of one sort or another (presently i shall have to explain the supreme importance of such systems; in fact, the universe itself is not, and cannot be, anything but an arrangement of 30 symbolic characters) here we are, then, caught in a net of circumstances; if we are to do anything at all beyond automatic vegetative living, we must consciously apply ourselves to magick "the science and art (let me remind you "of causing change to occur in conformity with the

hat the author of the book knew at least as much qabalah as i did: i discovered subsequently more than enough to make it certain without error that he knew a very great deal more, and that of an altogether higher order, than i knew; finally, such glimmerings of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme qabalist of all time "i asked you how to work it" don't be so peevish, querulous, and impatient; your zeal is laudable, but it's wasting your own time to hurry me. well, when you've got this alphabet of numbers (in its proper shape) absolutely by heart, with as many sets of attributions as you can commit to memory without getting confused, you may try a few easy exercises, beginning with t

of any kind- and the universe explains itself. how then can opposites exist, as we observe them to do? is it not the very essence of our original sorites that the many must be reducible to the one? they see how awkward this is; so the "devil" of the dualist is emulsified and evaporated into "illusion" what they call "maya" or some equivalent term "reality" for them consists solely of brahman, the supreme being "without quantity or quality" they are compelled to deny him all attributes, even that of existence; for to do so would instantly limit them, and so hurl them headlong back in to dualism. all that of which we are aware must obviously possess limits, or it could have no intelligible meaning for us; if we want "pork" we must specify its qualities and quantities; at the very least, we m

han itself; thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations, because so, and only so, can he go; and he suffers the lapse of memory which he has during these incarnations, because he knows he will come through unchanged "therefore you can have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a "perfect being" could create a world in which war, evil, etc, exist. god is only an appearance, because (like "good) it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monotheism; but all parts of himself, so that their interplay is false. if we presuppose man

ALEISTER CROWLEY MEDITATION

itnesses is too great. now each religion is equally positive; and each demands faith. this we refuse in the absence of positive proof. but we may usefully inquire whether there is not any one thing upon which all religions have agreed: for, if so, it seems possible that it may be worthy of really thorough consideration. it is certainly not to be found in dogma. even so simple an idea as that of a supreme and eternal being is denied by a third of the human race. legends of miracle are perhaps universal, but these, in the absence of demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certai

it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he begets not and is not begotten! nor is there like unto him any one! 9. unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee> there are many other mantras. sri sabapaty swami gives a particular one for each of the cakkras. but let the student select one mantra and master it thoroughly. 21 you have not even begun to master a mantra until it continues unbroken through sleep. this is much easier than it sounds. some schools advo

ans have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. hence to will anything but the supreme thing, is to wander still further from it- any will but that to give up the self to the beloved is black magick- yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. further, the self surrendered must not be less than the all-self; one must not come before the altar of the most high with an impure or an impe

bly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the dumb spake, lepers were cleansed and the dead arose to life, that master and no other who at the supreme moment of his agony could cry "not my will, but thine, be done" 81 chapter vii the cup as the magick wand is the will, the wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our lady b

underbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus" but this sword is not for the ordinary magician. for this is the sword flaming every way that keeps eden, and in this sword the wand and the cup are concealed- so that although the being of the magician 92 is blasted by the thunderbolt, and poisoned by the serpent, at the same time the organs whose union is the supreme sacrament are left in him. at the coming of adonai the individual is destroyed in both senses. he is shattered into a thousand pieces, yet at the same time united with the simple<set of verses in liber xvi (xvi in the taro is pe, mars, the sword> of this it is also spoken by st. paul in his epistle to the church in thessalonica "for the lord shall descend from

ALEISTER CROWLEY SEPHER SEPHIROTH

ays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354 grew fat; anointed n#d a temporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn# pharaoh (derived from the egyptian for ggreat house h) h(rp sphere; number; emanation hryps 356 expiations, atonements my

ALEISTER CROWLEY TAO TEH KING

st in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. from 1908 to 1918, the tao teh king was my continual study. i constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to undertake the 12 task of presenting lao tze in language informed by the sympathetic under

ALEISTER CROWLEY THE I CHING

kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine house to meddle with the state; but set good order still within thy gate. thou mayest lament if thou should'st disobey. but keep the law and go thy peaceful way. enact thy laws- suave, tactful, moderate; but vex not men with harshness overweigh! 61 the kung fu hexagram air of water- kung fu: supreme sincerity; thy wish fulfilled. for this moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcome and reciprocate good cheer. a mate involves vicissitudes that vary; he travels fast who travels solitary! men are most loyal to men most sincere; but failure's for sky-soaring chanticleer! 62 the hsiao kwo hexagram fire of earth- hsiao kwo: exceeding in small things

ALEISTER CROWLEY THE LAW OF LIBERTY

ys live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even on earth the elixir of immortality "but ecstasy be mine and joy on earth; ever to me! to me" again she speaks "love is the law, love under will" keep pure your high

t the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depen

ALEISTER CROWLEY THE LOST CONTINENT

ith marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular preparation of black phosphorus mixed with a very little zro in the ninth stage, which ensured a painless death. that none ever returned was taken as proof of the supreme attractiveness of death. the ghoulish and necromantic practices with which atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and

n 'the fire-nest of the phoenix, according to the greatest of the poets. and the burden of his hymns of worship was that it must be destroyed. it was impossible to approach the atla without being instantly sucked up and devoured by it. this was the greatest death, and ardently desired by all. the favour was accorded only to those who discovered improvements in zro, or otherwise merited signal and supreme recognition from the state. hidden men listened to the cries of the victim, and thus learned the nature of the death. it appears that the black suddenly broke into a fiery rose 'the only* luminous thing in atlas, and a shooting forward enclosed him. for some reason which was never even guessed the atla refused women. those who had seen atla were however useless to instruct. they came forth

it was then that the truth was known. ere a blow could be struck, the attacking party vanished; it was instantaneous and complete annihilation. from that moment it was certain that the ruling power in atlas was something* infinitely more awful than the living atla. in order to avoid any possible repetition of such a disaster--for the magicians of the high house knew that any manifestation of the supreme must undo the work of centuries--they gave out that they had become too terrible to look upon, and for the future they always appeared with heavy veils, or rather masks, since for the most part they were carven fantastically by the wearers in their leisure hours. a further alteration was made in the system of government. the head of one of the 'houses of houses' was made supreme: the high

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds

dent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning; this book is to reveal the secret self of a man, i.e. to initiate him. al i,3 "every man and every woman is a star" the new comment this thesis is fully treated in "the book of wisdom or folly. its main statement is that each human being is an element of the cosmos, self-determined and supreme, co-equal with all other gods. from this the law "do what thou wilt" follows logically. one star influences another by attraction, of course; but these are incidents of self-predestined orbits. there is, however, a mystery of the planets, revolving about a star of whom they are parts; but i shall not discuss it fully in this place. man is the middle kingdom. the great kingdom is heaven, wi

eason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monism, but the objection to that theory is that god has to create things which are all parts of himse

ity would qualify for "center outwards "soul" and "male" in this sense. what crowley identified as sex-linked may better be considered as modality linked, with the sexual linkage as much an accident of culture as anything else. al i,4 "every number is infinite; there is no difference" the new comment this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere. the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness to appreciate it. i have tried to put it simply in the note to the last verse

rectly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it

ALEISTER CROWLEY THE OTO GNOSTIC MASS

th the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose n

e mass themselves! pronunciations are given section by section, numbered as in the text. all g's are hard, as in get; all s's are sibilant, as in yes; all th's as in thing. section iii``velhma--theh-lee-mah``will``aumgn--ah-oo-m-gn--see book four, parts& 3 section iv``a ka dua..nuteru--this passage from the st^ele is paraphrased by crowley``unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198

ALEISTER CROWLEY THE QABALAH

ibe, and this is not lawful. a great deal may be learned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword

hich it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an

2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.47 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1248 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.49 for how can one proceed from the 2 to the 0? 120 is also u, a very important name of god.50 124. du, eden. 131. lams, satan so-called, but really only samael, the accuser of the brethren, unpopular with the rabbis because their consciences were not clear. samael fulfils a

ith the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of shaun. 58 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8) 8 as mercury, intellect, the ruach, microprosopus, the redeeming son in its mos

mercury, intellect, the ruach, microprosopus, the redeeming son in its most material form. 811. iaw (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a. the number nine is sacred, and attains the summits of philosophy, zoroaster.59 scholion b. nine is the best symbol of the unchangeable one, since by whatever

ALEISTER CROWLEY THE SWORD OF SONG

f i can: 110 it is the number of a man.33 so since in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cross of agony, 115 i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts. but why revile (you urge me) in that vicious style 120 the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at

esis on your book s being torn to pieces by knowledge: nor invoke the shade of my own boyhood s agony. 675 soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back not so very far! 680 two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. 685 nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead in

le of a phenomenon so portentous? in scene ii. we have another taste of kent s gentlemanly demeanour; let our conventionalist interpreters defend this unwarrantable bullying if they dare! another might be so gross, so cowardly; but not our greatest poet! a good portion of this play, as will be shown later, is devoted to a bitter assault upon the essentially english notion that the pugilist is the supreme device of the creator for furthering human happiness (see cashel byron s pro-fession for a similar, though more logical and betterworded, attack) coarse and violent language continues to disgrace lear s follower; only gloucester, the unconscionable ass and villian of scene i, has a word to say in his defence. in scene iii. we have a taste of edgar s quality. had this despicable youth the c

all three now marry in an instant at the moment of death his great nature (self-accusatory, as the finest so often are) asserts itself, and he forgives even the vilest of the human race, i pant for life: some good i mean to do despite of mine own nature.1 quickly send, be brief in it, to the castle; for my writ is on the life lear and on cordelia. nay, send in time (ll. 245-249. and in that last supreme hour of agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster the victory of a true man

applied in a contrary direction, the equilibrium can also thus be represented. and if any one of the original forces in such a system may be considered, that one is equal to the resultant of the remainder. let x, the purpose of the universe, be the resultant of the forces g, s, and m (god, satan, and man. then m is also the resultant of g, s, and -x. so that we can regard either of our forces as supreme, and there is no reason for worshipping one rather that the other. all are finite. this argument the christians clearly see: hence the development of god from the petty 1902 tycarb an essay in ontology with some remarks on ceremonial magic tycarb 74 joss of genesis to the intangible, but selfcontradictory spectre of to-day. but if g be infinite, the other forces can have no possible effect

ALEISTER CROWLEY EQ I 1

but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all- not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. 11 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which spread the seeds of disunion, all error, schisms, and systems are banished. neither calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret soc

he bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its valu

ALEISTER CROWLEY EQ I 5

dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a

ing out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to

ce the way to which is so difficult to find. but the energy which these two minds employed is one and the same. that energy lies hidden in every human brain, it is generated with every pulsation of every human heart, it is the prerogative of every being, and the sole mover in the world of men. there is no idea or thought, there is no deed, whether good or gad, accomplished in this world, but that supreme energy, that steam- power of our mental mechanism, is the mover and the cause. it is by use of this energy that the child learns how to speak; it is by its power that christ could bring sorrow into thousands of lives; it is by this power that the buddha conquered the hearts of one-third of men; it is by that force that so many have followed him on the way which he declared- the nirv na mar

inable vistas of past time, 55 and then at last you will know, and will understand. you will understand how this happy life for which we crave is never to be gained; you will realise, as no books or monks could teach you, the sorrow and impermanence and soullessness of all lives; and you will then be very much stirred up to make a mighty effort, now that human birth and this knowledge is yours- a supreme effort to wake up out of all this ill dream of life as a man wakes himself out of a fearful nightmare. and this intense aspiration will, say the holy books, go very far towards effecting your liberation. there is another form of meditation which is very helpful, the more so as it is not necessarily confined to any one particular time of the day, but can be done always, whenever we have a m

ibe, and this is not lawful. a great deal may be learned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintance with hebrew it is better to study the kabbala denudata of knoor von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sw

ALEISTER CROWLEY EQ I 5

last pylon opens into a circular hall, with other pylons leading out of it, each of which is the last pylon of a great avenue; there seem 128 to be nine such pylons. and in the centre is a shrine, a circular table, supported by marble figures of men and women, alternate white and black; they face inwards, and their buttocks are almost worn away by the kisses of those who have come to worship that supreme god, who is the single end of all these diverse religions. but the shrine itself is higher than a man may reach. but the angel that was with me lifted me, and i saw that the edge of the altar, as i must call it, was surrounded by holy men. each has in his right hand a weapon- one a sword, one a spear, one a thunderbolt, and so on, but each with his left hand gives the sign of silence. i wi

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stic process, one would have to read the newspaper. 11.20. this completes my half-hour of asana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted entirely to meditation. but not for me! i'm no pratyeka-buddha; a dhamma-buddha every inch of me![a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way. ed. i now take a few minutes "off" to make "considerations. i firmly believe that the minutest dose of the elixir would operate as a "detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with

ntion is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12.0. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my asana or even in the hanged man or shava

he mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my min

sion. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to com

apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word th

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sign of asi towering. i give the sign of apep, star of black destruction all-devouring. i give thy sign, asar re-risen- break, o my spirit, from thy prison! i match &c. gimel (with the crossing of the path of teth) hail, virgin moon, bright moon of her that is god's thought and minister! snow-pure, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great sekhet, roar! arise confront the lion in the way! thy calm indomitable eyes lift once, and look, and pierce, and slay! i am past. hail, hecate! untrod thy steep ascent to god, to god! lo! what unnamed, unnameable sphere hangs above inscrutable? there is no virtue in thy kiss to affront that soulless swart abyss. i match &c. 328 da th i am insane. my reason tu

in the spirit vision and rising on the planes, are only to be judged by their success. it is impossible to lay down a single task for each individual; one may suit one, and another another; nevertheless it must be pointed out here that though these two methods, or rather two phases of one method, are in most cases fruitful in result, it is generally but a slight step forward, and very seldom does supreme illumination follow. however, as appetisers they are excellent, the student attaining to just that hunger for the beyond, that appetite for the unobtainable, which will carry him over many a gloomy mood, many a whispering of the impossibility of his task. yet that they can accomplish more than this is also certain: to a few they have unlocked the portal, to the many the postern; but in all

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in a single syllogism. this must be very disappointing to the young bloods of the r.p.a. the rationalists have created man in their own image, as dull simpletons. they assume that the marvellous powers of applied mathematics shown in the great pyramid had no worthier aim than the perpetuation of a superstitious imbecility. here is leggy james translating the chinese classics. passage i. is of so supreme an excellence that it compels even his respect. what does he do? he flies in the face of the text and the tradition, asserting that "heaven" means a personal god. this shows what "god has never left himself without a witness- even in china. passage ii. is quite foolish "i.e, he, he, he, leggy james himself, cannot understand it. this shows to what awful depths the unaided intellect of even

in a gruesome coating of 'exciting' fiction. mr. harris has a real power of realistic narrative. he is at his best in mid-stream. the tense directness of his style, never deviating into verbiage, undoubtedly keeps the reader at grips with the story and the characters "morning post "mr. frank harris's first long novel is an extremely interesting and able piece of work. mr. harris has certainly one supreme literary gift, that of vision. he sees clearly and definitely everything he describes, and consequently. is absolutely convincing. never for a moment do we feel as we read the book that the story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize. on how few grounds it is based

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

like the baker, skip forty years, or rather eight, and reach a point where my travels in india had familiarised me with their systems of meditation and with the fact that many of the lesser yogis employed hashish (whether vainly or no we shall discuss later) to obtain samadhi, that oneness with the universe, or with the nothingness, which is the feeble expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osir

ion seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, that diamond might not manifest limpid and sparkling, a radiance 'not of the sun, nor of the moon, nor of the stars" and then, of course, i remembered that this ceremonial intoxication constitutes the supreme ritual of all religions. first, however, it was necessary to determine the normal action of the drug upon my particular organisation. there are various preparations of "cannabis indica" all alike in this, that their action is so uncertain as to be not easily or surely standardised. it is not even a question of reasonable limits: of two samples apparently alike one may be fifty times strong

oft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be able to assist us here, it is in that supreme state in which the man has built himself 79 up into god. one may doubt whether the drug alone ever does this. it is perhaps only the destined adept who, momentarily freed by the dissolving action of the drug from the chain of the four lower skandhas, obtains this knowledge which is his by right, totally inept as he may be to do so by any ordinary methods. in the case of the aspirant to med

sit motionless for hours without any message from his body reaching and so disturbing his brain. let him include in his accomplishments paranayama, control of the breath and of the vital nervous currents which react in sympathy with it. let him then exalt to the utmost his soul by the appropriate ritual of ceremonial magic; and when by this means he has most thoroughly identified himself with the supreme, let him, as that supreme one, continue to meditate with intense force upon himself, until his sphere is entirely filled with the single thought. lastly, if this, the male energy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one, with intense longing rendered passionless by the certainty that he will come. 83 then, it

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or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy power and place. and i will torment thee by

dom of the gospel; the unsullied glory of god; and the yoke of the law, respectively. now all kneel down and the higher is again invoked. postulant is fixed in tiphereth and looking up to kether. he again rejoices that he hath been crucified. justice ariseth and taketh from him his kether-wand and ankh, and his own hands put the chain upon his neck, the symbol of earth and burial therein; and the supreme hour of apophis is upon him, as it is written "eloi, eloi, lamma sabacthani" also this chain of earth refers to the great renunciation of the ego, refusing devachan27 and reassuming incarnation: not to the renunciation of nirvana, which the mere purified man as such is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point. at

nd order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scintillating intelli

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

m his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not

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he lightning flash_ or, is he selling to the public information which he knows to inexact? when this dilemma is solved, we shall feel better able to cope with the question of the art of pamela coleman smith. pi. the vision. by mrs. hamilton synge. elkin mathews. 1"s" 6"d" cloth. it was with no small degree of pleasurable anticipation that we picked up a volume by the distinguished authoress of "a supreme moment" and "the coming of sonia" the first vision, alas! was an atrocity after watts, r.a, but we persisted. chapter i. is jolly good. chapter ii. might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves better than the rest of the world even in worldly things, and that by virtue of their mystic attain

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the fiercest of the fray is past; the circling hills are ours. the attack is over, save for the rare crack, long dropping shots from hidden forts_ so is it with our thoughts! olympas. the hostile thoughts, the evil things! they hover on majestic wings, like vultures waiting for a man to drop from the slave-caravan! marsyas. all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, remembering that god is one. olympas. god is a thought! marsyas. the "thought" of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane 22 is the condition of success; even as earth lies black to gain spring's green

sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn 26 within the curtains of the dawn dwells that concealed. behold! he is a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in them that the

hats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied 44 with wind of spiritual pride. they're all negation "do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill" magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation's wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is t

diapason and of pity of which i was just speaking had thrown him. i do not remember if the man in question was at his first or his second experiment; had he taken a dose which was a little too strong, or was it that the hashish had produced, without any apparent cause, effects much more vigorous than the ordinary_ a not infrequent occurrence? he told me that across the scutcheon of his joy, this supreme delight of feeling oneself full of life and believing oneself full of genius, there had suddenly smitten the bar sinister of terror. at first dazzled by the beauty of his sensations, he had suddenly fallen into fear of them. he had asked himself the question "what would become of my intelligence 74 and of my bodily organs if this state (which he took for a supernatural state "went on alway

these enchantress women, made yet more charming by the science of adornment and coquetry: all these things have been created for me, for me, for me! for me humanity has 105 toiled; has been martyred, crucified, to serve for pasture, for pabulum to my implacable appetite for emotion, knowledge, and beauty" i leap to the end, i cut the story short. no one will be surprised that a thought final and supreme jets from the brain of the dreamer "i am become god" but a savage and burning cry darts from his breast with such an energy, such a power of production, that if the will and the belief of a drunken man possessed effective power this cry would overthrow the angels scattered in the quarters of the heaven "i am a god" but soon this hurricane of pride transforms itself into a weather of calm

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ne class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us, and beyond which we can no more progress than we can beyond the equilibrium set forth as the ultimate end by gustave le bon. there all knowledge ceases, and we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the story

e itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk

pal of unextinguishable laughter, but begged to know what was its cause, that he might laugh too. i could only cry out that my right leg was a tin case filled with stair-rods, and as i limped along, keeping that member perfectly rigid, both from fear of cracking the metal and the difficulty of bending it, i heard the rattle of the brazen contents shaken from side to side with feeling of the most supreme absurdity possible to the human soul. presently the leg was restored to its former state, but in the interim its mate had grown to a size which would have made it a very respectable totter for brian boru or one of the titans. elevated some few hundred feet into the firmament, i was compelled to hop upon my giant pedestal in a way very ungraceful in a world where two legs were the fashion

es every possible sensation, our words making a visible emblematic procession before his eyes, and every perception of whatever sense becoming tangible to him as form and audible as music. 271 the buddhist there never was a face as fair as yours, a heart as true, a love as pure and keen. these things endure, if anything endures. but, in this jungle, what high heaven immures us in its silence, the supreme serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is hidden the drug that heals my life; i know too well how all things lawful, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape fro

no more" the three then departed, and i was left alone with the blessed one. neither of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to the ultimate reality. the supreme stage of the highest. the infinite ultimatum. the unlimited omniscience of eternal wisdom- all this i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up. all is illusion" then after a pause "de vouman" pointing to the door "i

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here is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king's hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard "well done" he sayeth that each

h a boy's delight, 106 treads the impending glacier. now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price of death were less than life approves, as if on eagles' wings he mounted, or as on angels' wings- or love's! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to vile desuetude. what lay beyond? what star unsmutched by being? his poor fingers fumble, and all the naught their ardour clutched, like all the rest, begins to crumble. where is the beast? his bliss exceeded all that bards sing of or priests mumble; no man, no

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d: after death there is no consciousness. for where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, hear, address, understand, or know anyone at all? how should he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 remaining unknown; and further, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union

reaking dawn, brilliant beyond all that have preceded it. destroy this consciousness, and the unknowable may become the known, or at least the unknown, in the sense of the undiscovered. thus we find the old vedantist presupposing an atman and a sigma upsilon mu beta omicron lambda omicron nu of it, so that he might better transmute 58 the unknown individual soul into the known, and the unknowable supreme soul into the unknown, and the, from the knowable through the known to the knower, get back to the atman and equilibrium- zero. all knowledge he asserts to be m y, and only by paradoxes is the truth revealed. only he who knows it not knows it, who knows it, he knows it not; unknown is it by the wise, but by the ignorant known.24 these dark nights of scepticism descent upon all systems just

ner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. that is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mother, the worlds no longer worlds, the gods no longer gods, the vedas no longer vedas. this is his supreme goal. as theory alone cannot for ever satisfy man's mind in the solution of the life-riddle, so also when once the seeker has become the seer, when once actual living men have attained and become adepts, their methods of attainment cannot for long remain entirely hidden.30 and either from their teachings directly, or from those of their disciples, we find in india 62 sprouting up from the

so-called law of cause and effect in the moral and physical worlds. 33 the four shramas are (1) to live as a brahmach rin- to spend a portion of one's life with a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate (4) to live as a sanny sin- to await the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there v

emplation (sam dhi, then shalt thou attain to yoga.38 whatsoever thou doest, whatsoever thou eatest, whatsoever thou offerest, 66 whatsoever thou givest, whatsoever thou dost of austerity, o kaunteya, do thou that as an offering unto me. on me fix thy mind; be devoted to me; sacrifice to me; prostrate thyself before me; harmonized thus in the self (atman, thou shalt come unto me, having me as thy supreme goal.39 these last two verses are taken from "the yoga of the kingly science and the kingly secret; and if put into slightly different language might easily be mistaken for a passage out of "the book of the sacred magic" not so, however, the first, which is taken from "the yoga by the s khya" and which is reminiscent of the quietism of molinos and madam de guyon rather than of the operatio

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all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. it was the dark delusion of a dream, that living person conscious and supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, the grave's most holy peace is ever sure, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, w

ght, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red

mendelssohn" c.i.c.t("recites) 31 lift up this love of peace and bliss, the starry soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehea

s pacified<mars. brethren in arms, this is not defeat, but victory! for though i be dethroned, not to me, not to our lady was the glory. for always is the true god hidden- behold["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the might of thy breath, supreme and terrible god who makest the gods and death to tremble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force

ill, thou who hast brought unto us the divine seeds of self-knowledge- we, the humble servants of the children of thy voice, we call on thee to lead us out of our ignorance! chorus of three other probationers. we call thee, o thrice holy! first probationer. o thou, divine worker! master of all that is divine! herald of all that is coming! builder of our house! holy art thou, thou that knowest the supreme mysteries! chorus. we call thee, o thrice holy! first probationer. o thou, all good, we call thee! virgo. 1["rising] not good alone, brethren! but all complete in the perfect equilibrium. fr. gemini. ay, the balance must be kept even. sister, let us invoke the lord of knowledge! virgo. he gave unto you, children of his voice, the 98 power of the making of fair things. sing ye unto your she

ALEISTER CROWLEY EQUINOX EQ I 6

the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in light. 7 liber tvrris vel domvs dei sub figvra xvi a. a. publication in class b. imprimatur: n. fra a. a. liber tvrris vel domvs dei sub figvra xvi 0. this practice is very difficult. the student cannot hope for much success unless he have thoroughly mastered asana, and obtained much definite success in the medita

ming fire of my sight has burnt itself out to blindness, and in my mouth is only the savour of an infinite kiss. the moist earth burns my lips; my fingers search down about the roots of the grass. the life of earth itself is my life: i shall be glad to be buried in the earth. let my body dissolve into hers, putrefy in her reviving limbeck. he never loved who let them case him in a coffin from the supreme embrace. it is from the earth, bride of the sun, that all bodily strength derives. it is no figure that antaeus regained all his force when he touched earth. it is no pedantry and folly of the hindus, who (fearing bodily lust) isolate their acolytes from earth, no futility their doctrine of prana and the tamo-guna. 109 it is not mere faith healing, this hygiene of father kneipp, and his fa

e brother "base buddhist! so you could never equalize the count! no! my plan is- always to widdle one way. it is an even chance that my way is right "but if you should be wrong "i shall be damned, i suppose" 144 "and if you should succeed, and equalise the count "i have no idea "but "ungenerous, unsympathetic youth! i wager you have not divined my difficulty "it "all" seems very difficult "but my supreme, my crushing doubt "i cannot guess, sir "this! in your ear, my young friend. this! i cannot remember which way always to twiddle" rolles drew back dazed "read nietzsche" snapped the brother "but- but" he stammered "oh! this is it. miss pendragon comes out in four days' time "i wish you'd learnt twiddling" said the brother sadly "but what am i to do, sir "twiddle, you damned fool "i know yo

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

able men to become fully self-conscious and self -reliant in the occult sense, and to become creators through perfected knowledge- 100- initiation, human and solar copyright 1998 lucis trust at the third initiation "the secret of fohat" is given to him, and then the mystery of the threefold body of the triple logos is his, and the why of the phenomena of the dense liquid and gaseous bodies of the supreme being is enfolded before his amazed vision. the two secrets previously imparted, and the knowledge which they gave having been utilised, the initiate is now in a position to profit by this greater revelation, and to understand somewhat the following facts: 1. the creative process of thought form building. 2. the transmission of energy from the ego to the physical body via the force centres

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

, and the web will be no more. full consciousness will be achieved, and in the moment of achievement existence or entified manifestation will cease. all will be reabsorbed within the absolute; pralaya,38(34) or the cosmic heaven of rest will then ensue, and the voice of the silence will be heard no more. the reverberations of the word will die away, and the "silence of the high places" will reign supreme. ii. the nature of prana in dealing with the subject of the etheric body and its functions as an assimilator and distributor of prana, we have dealt with it from the standpoint of its place in the scheme of things. we have considered this matter of etherics from the angle of correspondences, and have traced analogies in the system, the planet, and man. we have seen that it formed the found

o give indications of the development and correspondence of the threefold whole that makes the solar system what it is the vehicle through which a great cosmic entity, the solar logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of his nature. back of this design lies a yet more esoteric and ulterior purpose, hid in the will consciousness of the supreme being, which perforce will be later demonstrated when the present objective is attained. the dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution embodies in the system one of the basic cosmic vibrations, and the key-note of that cosmic entity whose body we

s awakened by the study of rhythm. this is true, not only cosmically and macrocosmically, but likewise in the study of the human unit. underlying all the physical sense attached to rhythm, vibration, cycles and heart-beat, lie their subjective analogies love, feeling, emotion, desire, harmony, synthesis and ordered sequence, and back of these analogies lies the source of all, the identity of that supreme being who thus expresses himself. therefore, the study of pralaya, or the withdrawal of the life from out of the etheric vehicle will be the same whether one studies the withdrawal of the human etheric double, the withdrawal of the planetary etheric double, or the withdrawal of the etheric double of the solar system. the effect is the same and the consequences similar. what is the result o

through the matter of the forms (the primordial ray and the divine ray, and we know it as that which in some occult manner links the system up with its cosmic centre. in a manner inconceivable to us the first logos brings in the influence of other constellations. when this first aspect is better understood (in the next mahamanvantara) the work of the seven rishis of the great bear,65(57) and the supreme influence of sirius will be comprehended; in this present manifestation of the son, or of the vishnu aspect, we are concerned more closely with the pleiades and their influence via the sun, and, in relation to our planet, via venus. this subject of the first logos, manifesting only in connection with the other two in the system, is a profound mystery, which is not fully understood by even

and a fresh admission of members into the great white lodge. these facts have been but little realised. we might here also take the opportunity to point out that we are not dealing with earth conditions when we consider the rays, nor are we only concerned with the evolution of the monads upon this planet, but are equally concerned with the solar system in which our earth holds a necessary but not supreme place. the earth is an organism within a greater one, and this fact needs wider recognition. the sons of men upon this planet so often view the whole system as if the earth were in the position of the sun, the centre of the solar organism. under the regime of the ego, the ray upon which the ego can be found holds sway. this ray is simply a direct reflection of the monad, and is dependent u

ALICE A BAILEY05 THE LIGHT OF THE SOUL

. that thought form created by a man since his first appearance in physical form, and called the "dweller on the threshold" being created by the lower personal self and not by the soul, it is impermanent and is simply held together by the man's lower energy. when the man begins to function as the soul this "image" he has created, through his "fancy" or his reaction to delusion, is dissipated by a supreme exertion. it has no real existence once there is nothing in the aspirant to feed it, and the realization of this enables him to free himself from its thraldom. this is one of the sutras which, though apparently short and simple, is of the most profound significance; it is studied by high initiates who are learning the nature of the creative process of the planet, and who are concerned with

or upon the world of cause) and the brain, which is the receiving plate upon which the seer can impress his "pure knowledge" using the mind as an interpreter and transmitting agency. 21. all that is exists for the sake of the soul. man in his arrogance should not take this sutra to mean that all that is created exists for him. the sense is much wider than this. the soul referred to is that of the supreme being of which the soul of man is but an infinitesimal part. man's tiny world, his small environment and contacts, exist for the sake of the experience they bring him and the final liberation they bring about; he is the cause of their manifestation and they are the result of his own thought power. but around him and through him is to be found that greater whole of which he is a part, and t

stence must be granted as independent of the subject. nor should it be imagined how one substance (viz. prakriti) could produce in this case all the multifarious differences of our experience, for the three gunas and their various combinations in different degrees are enough to account for all that. in the case of yogins properly enlightened it is but proper that knowledge having produced in them supreme vairagya they do not care for the gunas, which also assume a state of equilibrium and produce no effect" the third line of thought deals more specifically with the realization aspect, or with the condition of awareness of the indwelling thinker and is therefore of immediate practical value to the student of raja yoga. it involves certain questions which might be expressed as follows: 1. on

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

turn supernatural to that which precedes it. in this sense life is supernatural to the inorganic; reflective comprehension in thought is supernatural to naive unreflective perception; the religious attitude, with acknowledgement of divine purpose, is supernatural to the ethical attitude in social affairs. for those who reach this highest stage, as they deem it, the religious attitude affords the supreme exemplar of the supernatural. it is distinctive of the spiritual man."12(23) and, he adds most beautifully and most appositely, as far as our subject is concerned, that "the stress for us is on a new attitude, for it is this that is, as i think, emergent. hence we may speak of a new 'vision' and a new 'heart' capable of a higher and richer form of joy."13(24) in dr. hocking's notable book

heories as to the constitution and nature of the human being. the evolution and perfecting of the mind faculty in man, with its keenness and capacity for concentration gives the west at this time the opportunity to put these theories to the test. an intelligent experiment is now naturally in order "the new synthesis of mind and soul" keyserling says "must originate from the mind, on the height of supreme intellectuality, if something decisive is to happen."3(28) but to do this, there must be a clear understanding of three points upon which the oriental position is based, and which, if true, validate the entire contention of the student of the oriental technique of meditation, never forgetting, however, the proverb of the chinese which says that "if the wrong man uses the right means, the r

ent, but which later, through proper meditation, enables him to orient himself towards the soul, as detached from the mechanism, and thus, therefore, towards a new state of awareness of being. the relation of the soul to the oversoul is that of the part towards the whole, and it is this relation and its consequent recognitions, which develop into that sense of oneness with all beings and with the supreme reality to which the mystics have always testified. its relation to the human being is that of the conscious entity towards its medium of expression; of the one who thinks, towards the instrument of thought; of the one who registers feeling, towards the field of sensuous experience, and of the actor, towards the physical body the sole means of contact with that particular field of activity

. dualism has given place to unity. this is the way of union. the integrated personality has been transcended through an ordered process of soul unfoldment, and a conscious at-one-ment has been brought about between the lower or personal self and the higher or divine self. this duality has to be first realized and then transcended before the real self becomes, in the consciousness of the man, the supreme self. it has been said that the two parts of man have had for long ages nothing in common; these two parts are the spiritual soul and the form nature, but they are joined eternally (and here lies the solution of man's problem) by the mind principle. in an ancient book of the hindus, the bhagavad gita, these significant words are found "self is the friend of self for him in whom the self is

and changeless majesty, veiled indeed from hasty and scornful eyes but ever increasingly apparent to earnest unbiased seekers. according to plotinus, the act of contemplation which essentially constitutes the life of every individual and that of mankind as a whole, ascends gradually and by a natural and inevitable progression from nature to soul, from soul to pure intellect, from intellect to the supreme 'one. if this be so, the present preoccupation with psychic or quasi-psychic matters of the more advanced representative of western thought and science, may or rather must sooner or later be succeeded by an equally serious attention to matters of higher and even of highest import."19(54) thus it will be seen that the claims made for meditation are very high, and the weight of the testimony

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

this more clearly. what that directive force may be, what is the secret of being itself is only revealed during the more advanced initiations, and is only finally grasped when the causal body itself, the karana sarira, disintegrates and the final limitation slips away. with this direction of the solar angel's vision we need not concern ourselves. 2. over the kingdom wherein the solar angel reigns supreme, over the world of souls, or egoic impulses, of hierarchical work and of pure thought. this is the kingdom of god, the world of heavenly being. it is the state whereof disciples are becoming increasingly aware, wherein initiates work, and from which the masters in their graded ranks direct the evolutionary process of the planet. these two directions in which the soul looks constitute the w

metimes in its purest form) in the humblest peasant. words of wise counsel fall from the lips of the illiterate, and a knowledge of god and a belief in the soul's immortality are discovered to be latent in the hearts of the most unlikely and oft of the most sinful. but when the highly evolved and the most intelligent of the race discover in themselves the divine flame, and awaken the power of the supreme controller, seated at the heart of their being, they are very apt to place themselves in a higher category than other people, and to classify those who do not have their mental grasp of the differentiations of the evolutionary development as differing so widely from them as not to deserve the name of sons of god. they regard all not working in mental energy as lacking souls and hence as la

he result of the work of an aggregate of group thinkers group to which he belongs. this concept can be traced back all the way from a family group to the group of egos who, closely interlinked, form a group on the higher level of the mental plane, and on again to the seven major thinkers of the universe, the lords of the seven rays. these seven, in their turn, are swept into activity by the three supreme magical workers, the manifested trinity. these three, in due course, will be recognized as responsive to the thought of the one creator, the unmanifested logos. the word "recognition" is one of the most important in the language of occultism and holds the clue to the mystery of being. it is related to karmic activity and on it the lords of time and space depend. it is hard to illustrate th

ing with their kind. their attributes and qualities bring to them those who resemble them; they do not work in such loneliness and their work is more outwardly successful, though not always so. it must be remembered that all work, in the sight of the great ones, is of equal importance. for those souls who are at the stage where a home or office provides sufficient experience, that is for them the supreme effort; their attempt to work is- on its own level- as great an achievement as to fulfill the destiny of a christ or a napoleon. forget this not and seek to see life truly and not with its distinctions- men-made and dangerous. a disciple who has not yet the fuller vision of a more trained worker and who is only just learning the abc of public work may, with all his failures and dense stupi

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

ting in group formation all over the world, no matter where its units may be; it is the body of teaching that can be made available, and its effect upon the collective mind of the thinkers of the race, that is of vital importance; it is the interplay between the subjective group of world workers and on the outer plane of objectivity the lovers of humanity which seems to us, the teachers, to be of supreme importance. the satisfying of individual aspiration, the meeting of the desire of the probationers and the feeding of spiritual ambition appeal to us not at all. the times are too serious, and the crisis too acute. it is of course a fact that there are today groups of aspirants receiving definite instruction, and disciples being subjected to definite training. but it must be remembered (in

: the monad is the life, lived in unison with the seven ray lives. one monad, seven rays and myriads of forms, this is the structure behind the manifested worlds. eight: the laws which govern the emergence of the quality or soul, through the medium of forms, are simply the mental purpose and life direction of the ray lords, whose purpose is immutable, whose vision is perfect, and whose justice is supreme. nine: the mode or method of development for humanity is self-expression and self-realisation. when this process is consummated the self expressed is the one self or the ray life, and the realisation achieved is the revelation of god as the quality of the manifested world and as the life behind appearance and quality. the seven ray lives, or the seven soul types, are seen as the expression

n of new states of awareness. these developments will be brought about by the workers in the fields of education, of science, and of psychology. great things are on the way at this time, and the activities of workers on the third and fifth rays have never been so well directed nor so potent as today. as i told you, and as i now repeat, the workers on all the rays are organised to take part in one supreme effort, an effort towards which the entire christian era has been tending and for which it has been a preparation. the seventh and sixth rays are occupied with the work of government and with the task of producing a new synthesis, and thus the force of all the workers along those lines is combining with the energy of the first ray. the energies of the aspirants and disciples on the third a

active intelligence .c reative work. 7. solar lives. i. will or power. universal mind. vii. ceremonial magic. synthetic ritual. you will note one interesting difference in this tabulation, and that is the fact that the vegetable kingdom is the expression of three rays, whereas the others are expressions of two. through these three the vegetable kingdom has been brought to its present condition of supreme beauty and its developed symbolism of colour. the vegetable kingdom is the outstanding contribution of our earth to the general solar plan. each of the planets contributes a unique and specialised quota to the sum total of evolutionary products, and the unique production of our particular planetary system is the vegetable kingdom. other planets contribute forms and appearances which are th

mes delayed in its fruition by the ill-timed and ill-judged efforts of the earnest follower of the great lord. above all else the work is handicapped by the personality reactions of the leaders of the groups dedicated to esotericism. all personality reactions are, in the majority of cases, based upon emotion of some kind or another. personal ambition, the desire (sometimes unrecognised) to be the supreme authority in a particular group, fear of interlopers and of terminologies (expressing identical truths, and jealousy of other leaders, plus a sincere though foggy and deluded interpretation of truth, are a great detriment to the cause of the hierarchy. and everywhere these things are to be seen! the seat of all this trouble is to be found in the desire-feeling-emotional body, and in an und

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

with me one little hour until the dawn! so many sought my crib at bethlehem heeding a voice and following a star, but only simon walked to calvary it was too far. h. le gallienne. reprinted with the kind permission of the new york times and the author. chapter one introductory remarks on initiation key thought "there is a human desire for god; but there is also a divine desire for man. god is the supreme idea, the supreme concern and the supreme desire of man. man is the supreme idea, the supreme concern and the supreme desire of god. the problem of god is a human problem. the problem of man is a divine problem. man is the counterpart of god and his beloved from whom he expects the return of love. man is the other person of the divine mystery. god needs man. it is god's will not only that

trust first, that the individual, as an individual, is of value. this was a truth which the general eastern doctrine of rebirth had tended to negate. time was long; opportunity would endlessly recur; the evolutionary process would do its work. let mankind therefore drift as a whole with the tide, and eventually all would be well. hence the general attitude of the east was failure to emphasise the supreme value of any individual. but christ came and emphasised the work of the individual, saying "let your light so shine before men, that they may see your good works."9 second, the opportunity was presented to the race as a whole to take a tremendous step forward, to undergo the "new birth" or take the first initiation. this we shall deal with in our next chapter. the third concept which was t

k to do three things. first, we shall endeavour to realise that christianity is the flower and the fruitage of the religions of the past, being the last to be given out, with the exception of the mohammedan religion. we have seen that the emphasis of the christian religion has been laid upon the unit in the human family, and also upon the unique mission of christ himself. christ came to teach the supreme value of the individual, as i have already indicated in the previous chapter.1 it would appear that the emphasis laid by the followers of mohammed upon the fact of god, the supreme, the one and only, was in the nature of a balancing pronouncement, coming forth as it did in the fifteenth century, in order to safeguard man from forgetfulness of god, as he drew nearer to his own latent and es

that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousness

ergone. he is the one whose "star shines forth" when the initiate enters into light. there are therefore three initiators: first, a man's own soul, then the christ of history, and finally the ancient of days, the one in whom "we live, and move, and have our being."13 these ideas are interesting when we realise that out of the five initiations there are three which seem, and naturally so, to be of supreme importance. in the life of christ there are episodes which- 28- from bethlehem to calvary copyright 1998 lucis trust represent great points of attainment, all climaxing cycles and initiating new ones. these are the first initiation, the birth; the third initiation, the transfiguration; and the fifth, the resurrection. there is in nature some mysterious value which is connected with the fir

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

ce. the actor in the drama of life masters his part. through the process of initiation, the soul becomes aware of the essential nature of divinity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes so absorbed into that supreme reality and synthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these processes it might be stated that three streams of energy play upon the consciousness of the awakening m

en emphasised. still later cycles of lives bring these two aspects consciousness and form into a greater rapport, and thus produce an entirely different type of life. the correspondence to these cycles can be seen working out in the life and consciousness of the planetary logos, as that great life seeks expression through the medium of the four kingdoms in nature. however (and this is the fact of supreme importance, all this activity, all this directed unfoldment, all this evolving purpose and livingness, all the events in all the kingdoms of nature, and all the phases of life-conditioning in the human family, plus the kaleidoscope of events, the emergence of characteristics and tendencies, the appearance of forms with their unique colouring, qualities and activities, the syntheses and fus

and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past, and so arrives at the realisation of that supreme sacrifice which he made with deliberation. in the early dawn of time itself and which, at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit of other souls, in order to hasten their progress towards their goal. then comes a life wherein, in some form or another, he portrays or works out within himself, but also before the watching world

plane of the soul. in this lies for many a disciple a hard lesson. they may care little for themselves and may have learnt much personal detachment. little may they cherish the gain of contact with the lower personal self. they are learning to transcend all that, and may have transcended to a great degree, but their love for their children, their family, their friends and intimates is for them of supreme importance and that love holds them prisoners in the lower worlds. they do not stop to recognise that their love is primarily love for the personalities, and only secondarily for the souls. upon this rock, many disciples are for lives broken, until the time comes when, through pain and suffering and the constant losing of that which they so much cherish, their love enters into a newer, a h

urge of the soul in man. this is one of the most important statements in this section. it is as yet seldom satisfied. indications of its- 97- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust presence are ever to be found, nevertheless, even in the most undesirable types of human beings; it is evolved in moments of high destiny or immediate urgency, and of supreme difficulty. the heart of man is sound, but oft asleep. serve and obey! these are the watchwords of the disciple's life. they have been distorted into terms of fanatical propaganda and have thus produced the formulas of philosophy and of religious theology; but these formulas do, at the same time, veil a truth. they have been presented to the consideration of man in terms of personality dev

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ed, thus aiding with their wisdom and experience and supplementing the capacities of the field workers, conferring with them. there are several such that are being sent expressly into the field at this time to hasten the work whenever possible and to increase the magnetic attraction of those centres through which the spiritual force of the new age can flow. this is all being done preparatory to a supreme effort which the hierarchy of masters plans to make. should all of you in the field at this time work with complete surrender and devotion giving of all your time and interest to the cause it may be possible to prepare the ground in such a manner that the coming effort of the masters may prove adequate to the emergency. the third group is that of the masters themselves and their cooperatin

h will permit of uninterrupted group work and interplay. it will come if each of the group members will simply mind his own business and permit his group brothers to mind theirs; it will come if you keep your personality affairs, your private concerns and troubles out of the group life; it will come if you refrain from discussion of each other and of each other's affairs and attitudes. this is of supreme importance at this stage of the group work; it will mean if you can achieve success in this that you will be able to keep your minds clear of all lesser things which concern the personality life. this means that your minds will be free, therefore, for group work. 2. fusion. by this i mean the ability of the group to work as a unit. this is dependent upon the achieving of right individual a

en from man; the gained spiritual and eternal values are of far greater importance than his temporary agony. little as you may realise it as you think of us in our so-called safe retreats, the capacity of identification with all that is involved in world pain today and the sensitivity of those connected with the hierarchy to the unhappy condition of humanity makes their task of standing-by one of supreme spiritual agony. they understand the depths of the reaction of humanity; they comprehend and understand, for they are one with all men. this involves a far greater comprehension than you can grasp and one which can only be adequately expressed in the word "identification" they need the staunch support of all their disciples, the steadfast love, the loyal attitude, the unquestioning respons

al force as i had suggested doing, because i gave you a sufficiently complete analysis in my last instruction. what i there indicated is all you need at this time. later, i may perhaps elaborate, but at present you have all you need to know in order to carry on satisfactorily. in humility and in strength to love lies your release, my brother, and this i know you realise. this year has been one of supreme difficulty, has it not, and the end is not immediate. one of the major lessons which all disciples have to master before initiation becomes possible, is that of steady persistence in the face of all that seeks to produce difficulty. your personal problem is enhanced and becomes exceedingly complex because of the reactions of your immediate associates and your strenuous endeavour to lift al

h is working under my direct supervision. the details of the plan have in them the seeds of world salvage and can if rightly and wisely furthered produce lasting world effects; these details must be worked out; they can and must vary as they meet the need of different nations and circumstances but the forming of a central world party and the organising of the men and women of goodwill calls for a supreme effort. march 1939 my brother and my friend: this is one of several instructions which i have written you within the space of this year. that in itself should indicate not only potentiality (for which all of us connected with the hierarchy invariably look) but it indicates also achievement; we have no time to waste with those who are making no progress or who are not determined to face the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ng of humanity will be the goal. the fact of the spiritual hierarchy of our planet, the ability of mankind to contact its members and to work in co operation with them, and the existence of those who know what the will of god is and can work intelligently with that will these are the truths upon which the future spiritual teaching will be based. the fact of the existence of this hierarchy and its supreme head, the christ, is consciously recognized by hundreds of thousands today, though still denied by the orthodox. so many know this truth and so many people of integrity and worth are cooperating consciously with the members of the hierarchy that ecclesiastical antagonisms and the belittling comments of the concrete minded are of no avail. men are moving out from under doctrinal authority i

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the christ who (apparently) departed. he will not be a "man of sorrows; he will not be a silent pensive figure; he will be the enunciator of spiritual statements which will not necessitate interpretation and receive the wrong interpretation, because he will be present to indicate the true meaning- 31- the reappearance of the christ copyright 1998 lucis trust he has been for two thousand years the supreme head of the church invisible, the spiritual hierarchy, composed of disciples of all faiths. he recognises and loves those who are not christian but who retain their allegiance to their founders the buddha, mohammed and others. he cares not what the faith is if the objective is love of god and of humanity. if men look for the christ who left his disciples centuries ago, they will fail to re

gency of human need at this time, and such is the- 40- the reappearance of the christ copyright 1998 lucis trust opportunity, that one such son of god is during this cycle of tension seeking to cooperate with the christ. as a result of christ's decision and his "spiritual fusion" with the will of god, the avatar of synthesis has become, for the time being, his close associate. this is an event of supreme and planetary importance. his relationship and planned help date from the time of the pronouncing of the great invocation and its use by men everywhere. owing to the stupendous task confronting christ, the avatar of synthesis will fortify him, and he will be buttressed by this "silent avatar" who (to speak symbolically) will "keep his eye upon him, his hand beneath him and his heart in uni

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

imal or physical form of every human being. you have, therefore, a meeting of many conflicting forces and the world arjuna is faced with a stupendous battle one that is recurrent and cyclic but which will, in this particular era, prove a decisive and determining factor in the age old conflict between material domination and spiritual control. the forces playing upon the planet at this time are of supreme importance. if you will bear in mind that the sixth ray works through and controls the solar plexus (being closely related to the astral plane, the sixth level of awareness) and that the seventh ray controls the sacral centre, you will see why there is so much emotion, so much idealism and so much desire mixed up in connection with the world conflict and why also apart from the storms in t

ean? i question it. have you any true idea of what is intended by these two words? i doubt it. white magic is realistically the- 22- the destiny of the nations copyright 1998 lucis trust power of the trained worker and executive to bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably patterned upon that which is above. it is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart

love in its beauty. it is too dangerous in these days of difficulty and world turmoil to express myself more definitely as to the future lines of unfoldment. the destiny and the future functioning of the nations lie hid in their present activities. the majority of my readers are far too nationalistic in their thinking, and too deeply engrossed with the prime importance of their own nation and its supreme significance, for me to be able to do more than generalise and indicate the major lines of progress. the role of the prophet is a dangerous one, for destiny lies in the hands of the people and no one knows exactly what the people will do once aroused and educated. the time has- 29- the destiny of the nations copyright 1998 lucis trust not yet come when the bulk of the people of any nation

l energy can be slowed down or speeded on its way according to the purpose, aspiration and the orientation of the entity (human or national; it can express soul purpose or personality selfishness, but the innate urge to betterment will inevitably triumph. this entire question of the planetary centres and the energy which they release is naturally of great interest and, could we but realise it, of supreme importance. some great truth lies veiled behind the tendency of all peoples to regard certain cities and places as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this ind

ed into the water-pot carried on the shoulder of aquarius in the symbol which is distinctive of this sign, for aquarius is the water-carrier, bringing the water of life to the people life more abundantly. in the aquarian age, the risen christ is himself the water-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme head of the spiritual hierarchy, meeting the need of the thirsty nations of the world thirsty for truth, for right human relations and for loving understanding. he will be recognised this time by all and in his own person will testify to the fact of the resurrection, and hence demonstrate the paralleling fact of the immortality of the soul, of the spiritual man. the emphasis during the pas

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

he seizes upon some idea or group of ideas and endeavours to make them his own. at first, with the majority of people and especially with the average mystical type, the appreciation of ideas is vague and nebulous, and frequently is arrived at from a second-hand angle. the illumination, coming through the medium of the feebly established soul contact, seems to the unaccustomed neophyte to be of a supreme wonder and of vital moment. the ideas contacted appear to him of great marvel, and superbly unusual, and vitally needed by humanity. but the mind is still self-centred, the contact feeble and the alignment uncertain. the ideas are therefore only dimly sensed. but the uniqueness of the experience in the realised content of the mind of the disciple leads him deep into the realm of illusion

s of apparent distress. he then finally dissipated the illusion of the personal, objective deity. at that moment, he entered fully into the consciousness that he was himself god, and naught else; that the theory of unity outlined by him in the gospel of st. john, chapter xvii, was indeed and in truth a fact in his own consciousness, established unalterably. yet, nevertheless, in this infinite and supreme realisation, there entered for a moment a sense of loss and of negation, forcing from his dying personality that tremendous utterance which has bewildered, and at the same time comforted, so many. this signified the surmounting of the final synthetic illusion. when that has been dispelled, illusion, as it can be understood in the human family, disappears. the man stands free. the illusion

e an intrinsic part of the etheric body of the solar system. incidentally, in this far-reaching factual relationship, you have the basis of all astrological influences. man moves, therefore, in a whirlpool of forces of all types and qualities. he is composed of energies in every part of his manifested and unmanifested expression; he is, therefore, related to all other energies. his task is one of supreme difficulty and needs the great length of the evolutionary cycle. with the mass of world energies and systemic forces we cannot here deal, but we will confine ourselves to the consideration of the individual problem, advising the student to endeavour to extend his understanding of the microcosmic situation to the macrocosmic. a. force distribution and manipulation upon the etheric plane. we

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ess of precipitation whereby the impression is enabled eventually to take tangible form. in the above exegesis i have given you much food for thought in connection with telepathic possibilities; it all fits into the theme of world service as it is to be applied in the expansion of the human consciousness on a large scale. this is one of the major tasks of the new group of world servers. viii. the supreme science of contact it would be useful if you attempted to master and to assimilate what i have to impart anent the three great sciences which form the three modes of expression of what we might term the supreme science of contact. these three sciences are all equally interdependent and all related to the art of responsiveness. they are: its three inter-dependaent modes of expression 1. the

and their related reactions are, to sanat kumara, what a day's experience and reactions or the current life experiences are to the intelligent man only vastly more enveloping and comprehensive. there were a number of points to which i did not refer then, but which i would like to take up now in the interests of clarity and understanding. i have called this science of rapport and of reaction, the supreme science of contact. that is essentially what it is. the reaction to this contact, whether cosmic as in the case of sanat kumara, or planetary as in the case of the members of the hierarchy, is nevertheless limited and circumscribed (from the point of view of the informed aspirant, is responsible for the creation of karma or the setting in motion of causes which must unalterably have their

results than has the reaction to quality. curiously enough, the discovery of quality as the second aspect in manifestation (later to be superseded, called for, and developed, the critical faculty in man; this critical faculty (so destructive in its present use) will be correctly expressed when the nature of relationship is better grasped and the true function of ideas is properly understood. this supreme science of contact governs all reactions to impact. this statement includes the cosmic reactions of sanat kumara down to the scarcely discernible reactions (invisible almost even to the eye of the seer) of the infinitesimal atom. for the sake of clarity, i divided this science into three major divisions, basing them upon the reactions of the three major planetary centres to their environme

ements the hierarchy contributes the faculty of pure reason, which is the governing faculty of the hierarchy and which brings into activity the quality to which man has erroneously given the name of "love. this emphasises the sentimental aspect and signifies to the majority, very largely, simply the sentimental and emotional aspect, which is entirely of an astral nature. pure reason, which is the supreme characteristic of the members of the hierarchy, will ever express itself in right action and right human relations, and that will manifest when present what love in reality is. pure love is a quality or effect of pure reason. the pure reason of the hierarchical response is needed for the grasping and the comprehension of the purpose as it works out through the plan sponsored at any one tim

ith power if it so choose. i am again bringing these things to your attention as aspirants and disciples, but from an angle different to those in my earlier writings. the responsibility of impressionability, of telepathic registration and of invocative appeal is very great; hence what i have written here. xii. relation of the human to the hierarchical centre true telepathic rapport is part of the supreme science of contact and has peculiar and definite reference to humanity. many different terms might be used in the effort to convey some understanding of this subtle, subjective mode of relationship, and i have used among others the following: 1. the science of contact. 2. the science of impression. 3. the science of invocation and evocation. 4. the science of relationship- 47- telepathy an

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

. i refer here to the true esoteric astrologers who stand behind the astrological movement in the world today. i would ask you to remember this and to regard yourselves as beginners, leaving conclusions on one side until you have grasped more of the essentials and the theory. for this exoteric astrology may have prepared you, in some cases. aquarius, the water carrier this constellation is one of supreme importance to our solar system at this time, for it is the sign into which our sun is rapidly moving and its influence is gaining in momentum and added potency with each vanishing decade. it is, therefore, largely responsible for the changes now being effected in our planetary life in all the kingdoms of nature, and, because it is an air sign, its influence is all pervasive and inter-penet

later date. suffice it to say here that each of these three signs is related to one of these three aspects of divine life: 1. taurus animal kingdom law natural law. 2. libra vegetable kingdom sex natural affinity. 3. capricorn mineral kingdom money concrete expression of the law of supply, and all these form a triangle with libra at the apex and dominating. uranus is the esoteric ruler and is of supreme importance in this sign for the seventh ray works through this planet and is the embodiment of the principle of concretion and the materialising of that which is in need of objective manifestation, through the bringing together of spirit and matter. it is here that the whole mystery of money lies hid and the creation and production of money. i would like here to point out to you that it is

this every form veils, but the human form is equipped and fitted to manifest it in a manner different to any other expression of divinity and so make tangible and objective that for which the whole creative process was intended. gemini and virgo are closely related but gemini presents the pairs of opposites soul and body as two separate entities whereas in virgo, they are blended and of great and supreme importance to each other; the mother protects the germ of the christ life; matter guards, cherishes and nurtures the hidden soul. the keynote which embodies the truth as to the mission of virgo most accurately is "christ in you, the hope of glory" there is no clearer or more adequate definition of this sign than that; i would have you bear it in mind throughout our discussion upon this six

hich are present upon the involutionary arc. it is for this reason that a study of the zodiac in connection with the subhuman kingdoms of nature is not as yet possible. virgo is, therefore, the cosmic mother because she represents cosmically the negative pole to positive spirit; she is the receptive agent where the father aspect is concerned. in a previous solar system, this matter aspect was the supreme controlling factor, just as in this solar system it is the soul or the christ principle which is of paramount importance. virgo is, from certain angles, quite the oldest of all the signs, which is a statement i am quite unable to prove to you. in that first system, the faint symptoms (if i may use such a word) of the duality which is a proven fact in this system are to be found, and this t

f the waters. when the "waters break and are carried away" the mother gives birth to the son and that individual spiritual entity then stands free. i would ask you to ponder upon this point. these two the moon and neptune are, therefore, the direct influences which are brought to bear upon the cancer subject and thus lead to the unfoldment of the form of life and of the emotional-astral body. the supreme usefulness of these aspects will be grasped if you will intelligently realise that without the form and without the ability to bear in mind the need to respond sensitively to the environing conditions and circumstance, the soul would never awaken to knowledge in the three worlds and, therefore, would never know god in manifestation. indirectly, and via the influences of the cardinal cross

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

faintly resemble the reality and much good has been done by this testimony to their existence, and much harm by the foolish detail at times imparted. but they are not as pictured; they do not issue orders to their followers (or rather devotees) to do thus and so, to form this or that- 145- the unfinished autobiography copyright 1998 lucis trust organisation nor do they indicate some persons as of supreme importance as being in incarnation, knowing full well that disciples and initiates and masters are known by their works and deeds and not by their words and have to prove their status by the work accomplished. the masters work through their disciples in many organisations but they do not exact, through these disciples, the implicit obedience of organisation members, nor do they exclude fro

ining is given in magic or in the use of magical rituals, and nothing is taught at any stage on sex magic. our whole emphasis is laid upon spiritual living, upon the mental grasp of the occult teaching and upon those rules and processes which will bring about right relations to one's fellowmen, right relation to one's own soul, right relation to the spiritual hierarchy (of which the christ is the supreme head, and right relation to a master and his ashram, or group. because the arcane school is designed solely to train people to be conscious, working disciples- 165- the unfinished autobiography copyright 1998 lucis trust its curriculum is definitely eliminative. the work you are asked to do is not easy, nor is it intended to be easy. the standard maintained and desired is high and the work

on (though relative in nature) is possible for the individual aspirant and for humanity as a whole through the action of the evolutionary process. this process we seek to study and to recognise the myriad of developing lives, each with its place within the scheme, from the humblest atom up through the four recognised kingdoms of nature, and on through the fifth kingdom (of which the christ is the supreme head) to those exalted spheres where the lord of the world works out the divine plan. 7. that there are certain immutable laws governing the universe; man becomes progressively aware of these as he evolves. these laws are expressions of the will of god. 8. that the basic law of our universe is to be seen in the manifestation of god as love- 175- the unfinished autobiography copyright 1998

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

ncy or a deficiency, according to the condition of the etheric vortices. again, the process of control may be stated to be via the nervous system; the close interlocking directorate of the nervous system, the brain and the blood stream (as a carrier of the life principle) governs the activities of the man conscious, sub-conscious, self-conscious, and finally, super-conscious. the three centres in supreme control today for the majority are: 1. the ajna centre, the centre between the eyebrows. 2. the solar plexus. 3. the sacral centre. eventually, when man will have "become that which he is (that paradoxical esoteric phrase, the centres of control will be- 29- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 1. the head centre, the brahmarandra. 2. the hea

correspondence to the creativity of the sacral centre. in that centre the negative and the positive creative energies are embodied in the separate male and female organisms and are brought into relation in an act of creation, consciously undertaken, though as yet without much definite purpose. f. the dense physical externalisation of this centre is the thyroid gland. this gland is regarded as of supreme importance in the well-being of the average human being of today. its purpose is to guard health, to balance the bodily equilibrium in certain important aspects of the physical nature, and it symbolises the third aspect of intelligence and of substance impregnated with mind. it is in reality connected with the holy ghost, or the third divine aspect in manifestation "overshadowing (as the b

e sun" just as the heart centre is. it is the central factor in the life of the personality for all humanity below the grade of probationary disciple. at that point the mind definitely begins to function, however faintly. it is the outlet if such a word can be used of the astral body into the outer world, and the instrument through which emotional energy flows. it is the organ of desire. it is of supreme importance in the life of the average man, and its control is a vital goal for the aspirant. he must transmute desire into aspiration. b. the solar plexus came into full functioning in atlantean times, during the period wherein the second great human race was developing. these lower centres are not so specifically related to initiations as are the centres above the diaphragm, for they are

d steps upon the probationary path, and thus becomes a candidate for discipleship, then the diseases of the flesh and the inharmony of his entire threefold system, plus the conveying stream, constitute a conscious problem and one which the aspirant must himself tackle thus revealing to him the need for conscious, creative building. it is at this point that the doctrine of reincarnation becomes of supreme value; the disciple begins to institute those conditions, to create those forms and build those vehicles which, in another life, will prove more suitable for soul control and more adequate instruments with which to carry forward the perfecting process which the soul demands. let me point out that the disciple does not concentrate upon the physical body at any time, or begin with any physic

o give indications of the development and correspondence of the threefold whole that makes the solar system what it is the vehicle through which a great cosmic entity, the solar logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of his nature. back of this design lies a yet more esoteric and ulterior purpose, hid in the will consciousness of the supreme being, which perforce will be later demonstrated when the present objective is attained. the dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution, embodies in the system one of the basic cosmic vibrations, and the keynote of that cosmic entity whose body we

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

the new developments, the form side of life, the outer tangible expression, is of entirely secondary importance. your vision is oft distorted by the pain and suffering to which the form is subjected (either your own or that of others, individually or en masse, so that you do not see clearly the purpose and the urgency of the life within the form. to many of you, for instance, the world war was a supreme disaster, an agony to be averted in the future at any cost, a dire and dreadful happening indicative of the wickedness of man and the incredible blind indifference of god. to us, on the inner side, the world war was in the nature of a major surgical operation made in an effort to save the patient's life. a violent streptococcic germ and infection had menaced the life of humanity (speaking

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ly to the aspiring disciple and myself. such it must remain for this immediate life cycle. the strength of your radiance, your potential as a light bearer, and your ability to serve your fellowmen will demonstrate to your co-disciples in my ashram or on its periphery the fact of that relationship; it will prove that you, the personality, the soul, and the master of the ashram, are in contact. the supreme master, the christ, said when last on earth "by their fruits ye shall know them" in so saying, he indicated a definite line of guidance for all of us. a master has to know and gauge the disciple by the work which he does in the furthering of the- 55- discipleship in the new age- volume ii copyright 1998 lucis trust plan, and not by the disciple's reaction to his aspiration. the attentive w

mperative stimulus given to their love nature, and their sense of universality has been developed, in order to fit them for the work of the coming cycle. in the cycle now so near at hand, the lord of love will seek to organise the new era along the new or aquarian lines. in the series of papers on the externalisation of the ashrams or of the hierarchy*(6) we are in reality considering the goal or supreme expression of the teaching given to many disciples anent that great event teaching intended to evoke their intelligent cooperation. in your preceding series of instructions i dealt specifically with the return of the christ, and that message was sent out on a large scale to the general public. since then i have written two other papers, entitled: the work of the christ and the teaching of

recorded unity alone and yet with many others take the initiation which will enable them to release energy into a waiting and demanding world of men. 2. we come now to our second point, that initiation veils a secret and that the revelation of that secret is imminent. just what this secret is, i may not reveal, but it is concerned with a peculiar type of energy which can be induced at a moment of supreme tension. the only possible hint i can give you in connection with this mysterious matter is that it is closely related to the "blinding light" which saul of tarsus saw on the road to damascus and the "blinding light" which accompanied the discharge of energy from the atomic bomb. the "blinding light" which ever accompanies true conversion (a rare and sudden happening always when true and r

he surface, but each of them veiled a deep and hidden significance. each of these five ideas controls one or other of the five initiations, but they have not been given to you by me in their right order. that order is for you to determine. i have no intention to give it to you, and you have no need to receive any more of these formulas. i will however, in later instructions, take up each of these supreme, governing ideas and endeavour to give you initiatory insight into their esoteric significance. you will have noticed that the formulas, as given to you by me, have been arranged into two different groupings. i mention this because these groupings emerge out of the general text and may not have been discriminately seen by you. in one group, you have five formulas indicated, each of them de

his creative word is his focussed thought and his fixed mental intention. in order to create a material world, he directs his thought from what can be regarded as the concrete levels of the cosmic mental plane; the whole process is one of precipitation, consolidation and irradiation. all the initiatory processes through which the disciple must pass are primarily concerned with the thought of the supreme, incarnating deity; that thought demonstrates as the will-to-good. the disciple's progress from one initiation to another imparts a gradual unveiling of the divine purpose, as it expresses itself through the hierarchical plan and manifests that quality of love (the will-to-good) which gives to the purpose and the plan warmth, its magnetic appeal, and the major attribute of healing. it migh

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

have been and many still are materialistic, full of pride and the desire to gain that which is not their own by right. this spirit of acquisitiveness belongs to no one group; it has been a universal and general fault, and has produced the present disastrous economic situation, thus precipitating the world into war, hate and cruelty. the fusion of many minds into one directed activity is today of supreme importance; this has been symbolised in the union which now exists between two great nations, france and great britain. unity of directed thought and purpose is the guarantee of inevitable and future success. the power of massed thought is omnipotent. the potency of focussed and directed mental activity is unpredictable. if you accept this premise and this statement, then act upon it. the

ay clarify somewhat the issue. to the casual thinker and the untrained occult student it might appear that given an almighty deity or planetary logos he could with little trouble and much usefulness and compassion intervene in this sad world situation and bring to an end the warring of the nations through the medium of some spectacular happening, some dramatic cataclysm of natural process or some supreme appearing which would work much good. it might, it could be argued, conclusively convince the attacking, aggressive groups that their day is ended and that their efforts had better be drawn to an immediate finish. would that it were so relatively simple a matter; but the laws of nature, the free will of humanity itself and the inevitability of karma combine to prevent an intervention in ju

's hoofs will be heard. the influence which he will wield and the energy which he will transmit from the lords of liberation will inevitably be potently felt, evoking an immediate human response. this will prove an incontrovertible fact. that his radiation will reach forth and surround his disciples, struggling in the conflict with evil, is also certain and sure. this will enable them to make the supreme effort which will win the battle for humanity. that he will come in "the air" is a well-known prophecy from the new testament, thus enabling "every eye to see him" these words have more meaning today than when written nearly two thousand years ago, for this world conflict is outstandingly an aerial one. students and those using this invocation would be wise to bear this in mind or they may

oceeds rapidly where there is close cooperation between the latter (the sensitive responding disciple) and the avatar. the christ is today in very close rapport with the avatar of synthesis, and this rapport will continue, becoming closer and closer until the full moon of june; he is giving all possible aid, as is his brother, the buddha. it is this which makes the coming full moon of may of such supreme importance. a group of masters and initiates who are specially related to the christ's department, as well as a group working under the master m, are endeavouring to respond to this overshadowing which is only possible even to them when transmitted to them by the christ (i talk here of mysteries) it will therefore be apparent to you that, as they succeed and become increasingly sensitive t

e petty differences and the personality inclinations of people and when it serves to prevent that unity of action which can win the war. it has been necessary for the leaders of the peoples to take valuable time to bring them to a proper sense of values and to the realisation that individual and national differences and points of political and religious disagreement must all give place to the one supreme requirement the winning of the war and the releasing of humanity from the threatened slavery, the steadily mounting fear, and the world domination of the black lodge. as i have earlier told you, an ancient conflict is again in full swing and humanity has now the opportunity to settle it once and for all, and for ever after be free in a sense not hitherto known. this conflict falls into thr

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

d and alone descends upon him as he realises that the control of form and soul must also disappear. here lies the agony of isolation and the overpowering sense of loneliness. but the truths revealed by the clear cold light of the divine reason leave him no choice. he must relinquish all that holds him away from the central reality; he must gain life and "life more abundantly" this constitutes the supreme test in the life cycle of the incarnating monad; and "when the very heart of this experience enters into the heart of the initiate, then he moves outward through that heart into full life expression" such is the way that the old commentary expresses this. i know no other way in which to bring the idea before you. the experience undergone is not related to form, nor is it connected with con

the rays and the initiations copyright 1998 lucis trust separating forces, driving them in a threefold direction, from the point which is the highest, to the right and to the left, thus letting in that streaming force which resolved itself as light, as love, as lifting energy. thus worked the one for whom all men must wait. he is as man, but works not as a man. he works as light divine, as energy supreme and as the saviour of the world of men" let me again quote from the same source and give you the ancient names of the veils "next to the earthly plane is found the veil of impulsion and then the hall of concentration. to that succeeds the veil of distortion, related to the world of glamour as impulsion is to force. beyond that veil is found the hall of choice. and then we find another veil

which the higher initiates strive and which is related in a peculiar way to both the past and the future. this rule might also be called the formula controlling the work of the new group of world servers. the three remaining rules for initiates and disciples are concerned with the work of the new age and the coming revelation which will make that work both new and possible. they are therefore of supreme importance to us. step by step, in the eleven rules already studied, we have seen the initiate or disciple carried from his position as an accepted disciple standing before the angel of the presence, to that point of attainment where the spiritual will is released in full service and with full comprehension at the time of the fourth initiation, where atma or pure spirit is in control, wher

eir mysterious and peculiar functions. they do not belong to this solar system at all; they have passed through the human stage in such far distant and remote world cycles that the experience is no longer a part of their consciousness; they act as advisors to sanat kumara where his initial purpose is concerned, and that is why the words "the will of god holds sway" occur in this rule. it is their supreme task to see that, in the council chamber of shamballa, that purpose is ever held steadily within the "area of preparation (i know not how else to word it) of that council. they function, in a peculiar sense, as linking intermediaries between the logos of our solar system and the informing life of the constellation libra; they relate these two great centres of energy to our planetary logos

ashram itself. the entering of the ashram this theme necessarily has great interest for all aspirants and would-be disciples, but i am not at first going to deal with the subject from the angle of humanity and its effort to establish contact with the ashram. i desire first of all to speak of the ashram as a whole, constituted of many ashrams and creating an "invoking area" of relationship for the supreme head of the ashram, sanat kumara, the lord of the world. i seek to enter into no discussion of this leading life of our entire planet. he is to a still greater being, the one referred to elsewhere as "the one about whom naught may be said" what the vehicle of a master in physical incarnation is to him, and on a less accurate basis, what your personality is to you; it is an expression of th

ALICE BAILEY THE LABOURS OF HERCULES

he centaur must be met and known and rightly understood" and the teacher said "the seventh labor is completed, the seventh gate passed. ponder upon the lessons of the past; reflect upon the tests, my son. twice have you slain that which you should love. learn why" and hercules stayed within the city- 73- the labours of hercules gates and there prepared for that which later should befall, the test supreme. the tibetan (djwhal khul) prologue "the mythus is the undisclosed thought of the soul (isis unveiled) libra presents us with many paradoxes, and marked extremes, depending on whether one is on the clockwise turn of' the zodiac, or on the reversed path, the disciple who has turned, consciously, to the evolutionary path, the way homeward. it is said to be one of the most difficult signs to

was "buried under a rock, gives ground for much pondering. perhaps the use of the phrase "hidden under the rock of the will, is revealing. all versions state that it was so buried. in some accounts it is stated that hercules burned off the heads, and the divine fire would indeed be needed for this destruction. however, it is impossible to negate the powerful picture of the world disciple in this supreme test, sinking to his knees in humility and raising the monster (all the accumulated evils, mistakes, failures of his long past) into the air of the spirit, where by its very nature the hydra could not live, and so drooped and died. the use of the fire, in the preliminary effort, still keeps that symbol in the picture. while sex, under the test of at-one-ment of opposites and the double rul

ates his fitness to take the second initiation, which concerns the emotional body. he balances the pairs of opposites and demonstrates it in an amusing and symbolic manner. he proves that poise and equilibrium are now achieved characteristics and that he is fit to undertake the tremendous task provided for him in the next sign. in scorpio (october 23- november 22, the scorpion, he enters upon his supreme test, which is also the supreme test for humanity, and which, if we study the times and seasons, appears that to which humanity is subjected at the present time. the problem before hercules was his emancipation from illusion and the freeing of perception from the mists and miasmas, the glamor and the appearances, behind which reality veils itself. in this sign he passes successfully throug

AN INTRO TO STUDY OF THE KABALAH

as is known to me the practice of kabalah as a magical art is now almost restricted to russian and polish rabbis, and to a few students of occultism in this country, some of whom constantly wear a kabalistic talisman although they are christians. the dogmatic kabalah "the great doctrines of the theoretical kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) the creation of the universe and of our world (c) the creation of angels and man (d) the destiny of the world and of men, and (e) the import of the revealed law" the kabalah confirms the following old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, the go

itual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know

jew replaces it by adonai, adni; it is unpronounceable because its real vowels are unknown; it ceased to be spoken before the vowel points were introduced (note--there are no extant hebrew works with vowel points earlier than the tenth century--a. e. waite) we find that the kabalah contemplates a period when chaos existed, a period of repose and absence of manifestation, when the negative reigned supreme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, th

mmanent in the cause. it is god made manifest to man. matter is our conception alone; it represents the aspect of the lowest manifestation of spirit, or spirit is the highest manifestation of matter. spirit is the only substance "matter" says a kabalist "is the mere residuum of emanation, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, an

of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or knowledge is the

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

punctuated further by the fall of the kingdom that institutionalized the religion. the later transmission period (phyi dar) began in the early eleventh century with the arrival in tibet of the buddhist monk-scholar at..a (b. 972/982, who reformed and propagated the buddhist teachings. this latter period continues to this day. since padmasambhava was aware of things to come, he hid a number of his supreme teachings throughout the tibetan landscape, further contributing to its sacrality for nyingma practitioners. once buddhism was reestablished, these teaching were discovered by individuals considered to be incarnations of padmasambhava s disciples. for this reason, these incarnations are called "treasure-revealers (gter ston. termas can take several forms. they can be actual texts hidden in

ty to renew the vows of a deity during ritual performances as well as in oracle trances, where audience members express trepidation when in the presence of such an embodied deity. as with any process of gradual assimilation, this suspicion wanes over time. as a deity continues to prove his worth in the success of ritual services and oracular advice, he accrues merit and is eventually trusted as a supreme and reliable guardian of the buddhist teachings and the community.250 once he has achieved a certain wealth of merit, he progresses to the transcendental realms. this mobility is also recognized in other buddhist traditions notably the practice of therav.da buddhism in sri lanka. richard gombrich and gananath obeyesekere, in their study on religious transformation in sri lanka, provide a p

ga. 177 disciple generates the great glorious one and the wisdom being dissolves into that. burn incense and perform a lot of music. place the offering on top of the head "hr. the emanation body from within the inherent dharma body is the lord of the haughty ones of splendid, wrathful faces. he declared ardently in horse language to tame the obstacle demons and violator demons. may one obtain the supreme empowerment of tamdrin! regarding the root mantra: k.ya abhi.i ca514 o! then consecrate and scatter red flowers. hr [330] the secret mantra king, endowed with the sound of hulu, earnestly engages [the practice] and quickly bestows accomplishments. may the glorious heart that gathers the supreme speech of the buddha obtain the supreme empowerment of the correct mantra. recite the root mantr

of hulu, earnestly engages [the practice] and quickly bestows accomplishments. may the glorious heart that gathers the supreme speech of the buddha obtain the supreme empowerment of the correct mantra. recite the root mantra: abhi.i ca. take in hand the staff of pur bu (phur bu).515 touch the heart center [with it. hr. the power of one s bodhicitta of wisdom and knowledge, and the strength of the supreme horse being who destroys afflictions hold the treasures with a hundred thousand inherent good qualities. may one obtain the powerful knowledge of the unabiding mind! cittaj .na abhi.i ca h" having spoken thus, this is the power of the divine silk antidote. samaya. rgya rgya rgya. next, regarding the support glue of the haughty ones "kyai. the red castle body is closed.516 the owl on the pe

lood of the enemy and hindering demons litakhakhakh.hikh.hi."530 due to designating that, offer the torma and request the fulfillment [of desires; praise in this manner. 1.6 praise and enlightened activities (8a.1-8b.3 (8a) the assembly of the lama, the tutelary deity, and the protectors of the dharma, who properly repair the result of yogic expectation and who guard the precious teachings of the supreme accomplished ones, bestow the great blessings of delight on the red violence demon. your body color is the color of blood, similar to thick fog. your bared teeth are like the color of snow. praise to you, the violence demon, king of the war gods, who throws the weapons of the might demon spear and lasso. you are like the color of coral and possess the roar of the might demons. you gulp dow

BLAVATSKY H P ANTHROPOGENESIS

ing brahma's assumed body, the asuras, issuing from his thigh, were first produced; after which, abandoning this body, it was transformed into night (see part ii "the fallen angels) two important points are involved herein (a) primarily in the rig-veda, the "asuras" are shown as spiritual divine beings; their etymology is derived from asu (breath, the "breath of god" and they mean the same as the supreme spirit or the zoroastrian ahura. it is later on, for purposes of theology and dogma, that they are shown issuing from brahma's thigh, and that their name began to be derived from a privative, and sura, god (solar deities, or not-a-god, and that they became the enemies of the gods. every ancient theogony without exception- from the aryan and the egyptian down to that of hesiod- places, in t

t 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 plainly shown in various texts of the rig veda- the highest authority for a hindu of any sect whatever. therein asura means "spiritual divine" and the word is used as a synonym for supreme spirit, while in the sense of a "god" the term "asura" is applied to varuna and indra and pre-eminently to agni- the three having been in days of old the three highest gods, before brahmanical theo-mythology distorted the true meaning of almost everything in the archaic scriptures. but, as the key is now lost, the asuras are hardly mentioned. in the zendavesta the same is found. in the maz

tator. whence also our physical senses. whence even the highest "created" deity itself, in our philosophy. as one with the universe, whether we call him brahma, iswara, or purusha, he is a manifested deity- hence created, or limited and conditioned. this is easily proven, even from the exoteric teachings. after being called the incognizable, eternal brahma (neuter or abstract, the punda-rikaksha "supreme and imperishable glory" once that instead of sadaika-rupa "changeless" or "immutable" nature, he is addressed as ekanaka-rupa "both single and manifold" he, the cause, becomes merged with his own effects; and his names, if placed in esoteric order, show the following descending scale- 1. mahapurusha or paramatman. supreme spirit. 2. atman or purvaja (protologos. the living spirit of nature

dition, through all the forms of life and being on this globe; but at the end of the third round, they were already human in their divine nature, and were thus called upon to become the creators of the forms destined to fashion the tabernacles of the less progressed monads, whose turn it was to incarnate. these "forms" are called "sons of yoga" because yoga (union with brahma exoterically) is the supreme condition of the passive infinite deity, since it contains all the divine energies and is the essence of brahma, who is said (as brahma) to create everything through yoga power. brahma, vishnu and siva are the most powerful energies of god, brahma, the neuter, says a[[footnote(s[[footnote continued from previous page] tion" it is answered "study first the abc of occult alchemy" in their an

oes jehovah or adam in the bible, for the symbolical personification of creative and generative power, both divine and human. the zohar affords still more convincing proof of identity, while some rabbins repeat word for word certain original puranic expressions; e.g, the "creation" of the world is generally considered in the brahmanical books to be the lila, delight or sport, the amusement of the supreme creator "vishnu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy in frolics (vishnu purana, book i, ch. ii) now compare this with what is said in the book "nobeleth' hokhmah "the kabalists say that the entering into existence of the worlds happens through delight, in that ain-soph) rejoiced in itself, and flashed and beamed from itself to itself. wh

BLAVATSKY H P COSMOGENESIS

mply because they were not allowed: their time for public work having not yet come. but for others it has, and the appearance of mr. sinnett's several interesting books is a visible proof of the fact. it is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons

ing out his own conclusions for historical facts. no doubt, the eminent orientalist has proved thoroughly to the world's satisfaction, that according to grimm's law of phonetic rules, odin and buddha are two different personages, quite distinct from each other, and he has shown it scientifically. when, however, he takes the opportunity of saying in the same breath that odin "was worshipped as the supreme deity during a period long anterior to the age of the veda and of homer (compar. theol, p. 318, he has not the slightest "historical basis" for it. he makes history and fact subservient to his[[footnote(s* so little acquainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the

steries, in the shape of disfigured additions made to the original christian programme by the latin church. such is the now materialised dogma of the immaculate conception. this accounts for the great persecutions set on foot by the roman catholic church against occultism, masonry, and heterodox mysticism generally. the days of constantine were the last turning-point in history, the period of the supreme struggle that ended in the western world throttling the old religions in favour of the new one, built on their bodies. from thence the vista into the far distant past, beyond the "deluge" and the garden of eden, began to be forcibly and relentlessly closed by every fair and unfair means against the indiscreet gaze of posterity. every issue was blocked up, every record that hands could be l

hers, they are, at any rate, all logicians, their objections and arguments being based on strict reasoning. indeed, if the parabrahmam of the hindus may be taken as a representative of the hidden and nameless deities of other nations, this absolute principle will be found to be the prototype from which all the others were copied. parabrahm is not "god" because it is not a god "it is that which is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the infinite cosmic space- in the highest spiritual sense, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the abso

, but only refuse, very logically, to attribute "creation" and especially formation, something finite to an infinite principle. with them, parabrahmam is a passive because an absolute cause, the unconditioned mukta. it is only limited omniscience and omnipotence that are refused to the latter, because these are still attributes (as reflected in man's perceptions; and because parabrahm, being the "supreme all" the ever invisible spirit and soul of nature, changeless and eternal, can have no attributes; absoluteness very naturally precluding any idea of the finite or conditioned from being connected with it. and if the vedantin postulates attributes as belonging simply to its emanation, calling it "iswara plus maya" and avidya (agnosticism and nescience rather than ignorance, it is difficult

BLUE EQUINOX

fills all necessary conditions. the philosophy and metaphysics of thelema are sound, and offer a solution of the deepest problems of humanity. the science of thelema is orthodox; is has no false theories of nature, no false fables of the origin of things. the psychology and ethics of thelema are perfect. it has destroyed the damnable delusion of original sin, making every one unique, independent, supreme and sufficient. the law of thelema is given in the book of the law [equinox i, vii and x. the equinox has been founded to promulgate and demonstrate this law. the equinox 10 the a.a, or great white brotherhood, through whom this law was obtained, is a body of the highest initiates, pledged to aid mankind. it offers instruction in the way of spiritual progress and illumination to individual

ays live; but let it not be selfindulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being .immoral. you are not .risking your immortal soul; you are fulfilling the precepts of our holy religion. provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace liber dcccxxxvii 49 mere marian or melusine; she is nuit herself, specially concentrated and incarnated in human form to give you infinite love, to bid you taste even on earth the elixir of immortality .but ecstasy be thine and joy of earth: ever to me! to me. again she speaks .love is the law, love under will

! let the rituals be rightly performed with joy and beauty. remember that all acts of love and pleasure are rituals, must be rituals .there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the child of the prophet.secret, o prophet! a feast for the supreme ritual, and feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. it all depend

lephant, girt about with the tiger.s pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the

most passion and lust of union. to this end take chiefly all such things as are naturally repulsive. for what is pleasant is assimilated easily and without ecstasy: it is in the transfiguration of the loathsome and abhorred into the beloved that the self is shaken to the root in love. thus in human love also we see that mediocrities among men mate with null women: but history teacheth us that the supreme masters of the world seek ever the vilest and most horrible creatures for their concubines, overstepping even the limitig laws of sex and species in their necessity to transcend normality. it is not enough in such natures to excite lust or passion: the imagination itself must be inflamed by every means. for us, then, emancipated from all base law, what shall we do to satisfy our will to un

BOOK OF JASHAR

has heard their story and listened to their prayers. then you may find peace" and abram asked "how can we be fathers of separate nations? will not my sons marry their daughters, and my daughters marry their sons" then god put a blessing on abram, and so to this day he has been called ibrahim, the father of many nations. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua stops the moon and the sun, and 2 samuel 1.18, where david mourns jonathan and saul. we cannot help won

BOOK OF BLACK SERPENT

y described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent. of the descending hierarchy called the decans of the twelve signs the arch-devils these are the daemons which rule over the twelve signs; they are presiding under the supreme rule of the infernal dignitaries paimon, amaimon, egym and uriens. aries 0- 4 march 21- 25 ipos aries 5- 9 march 26- 29 glasya-labolas aries 10- 14 march 30- april 3 furfur aries 15- 19 april 4- 8 marax aries 20- 24 april 9- 14 renove aries 25- 29 april 15- 19 botis taurus 0- 4 april 20- 24 salleos taurus 5- 9 april 25- 29 bathim taurus 19- 14 april 30- may 4 valefor taurus 15- 19 may 5- 9

BOOK OF DOOM

of the infernal spirits have been somewhat distorted in this german classic. the hierarchy of the o.a.i. is indeed following these ancient principles as shown in this chapter, and so is the hierarchy of all branches of the o.a.i. caput quartum: the infernal alphabet of doom part 1: letters from f through g 4.1. the first letter of the infernal alphabet is f; it is ruled by lucifer, who is emperor supreme of the great infernal empire. 4.2. the second letter of the infernal alphabet is h; it is ruled by belial, who is viceroy of the great infernal empire. 4.3. the third letter of the infernal alphabet is t; it is ruled by satan, who is governor supreme of the great infernal empire. 4.4. the fourth letter of the infernal alphabet is th; it is ruled by beelzebub, who is governor of the great i

heir key to power. 5.15. knowing the power of the infernal realms and their rulers will give you the means to do what you want to do. 5.16. practice the infernal alphabet of doom and you will spell doom to all hypocrisy in this world! 5.17. combine the letters of the infernal alphabet of doom and yours are the most powerful words of power there are. 5.18. this is so, because i am lucifer, emperor supreme of the great infernal empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an i

BOOK OF PLEASURE

emote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-love! how mighty is it, in its assertion of "need not be-does not matter! self-love in complete perspective, serves its own invincible purpose of ecstasy. supreme bliss simulating opposition is its balance. it suffers no hurt, neither does it labour. is it not self-attracting and independent? assuredly we cannot call it balance. could we but imitate its law, all creation without command would unite and serve our purpose in pleasure and harmony. kia transcending conception, is unchanging and inexhaustible, there is no need of illumination to see it

of the kia, hence we are its opposition, our own evil. the offspring of ourselves, we are the conflict of what we deny and assert of the kia. it would seem as though we cannot be too careful in our choice, for it determines the body we inhabit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the

the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" there is no necessitation "please yourself" is its creed*(4) in that day there can be deliberation. without subjection, what you wish to believe can be true "he*(5) is pleased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self by a new agreement, the art of self-love by recognition, the psychology of ecstasy by non-resistance*(1) sex-less*(2) they being dual have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever striv

promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns because you "conceived; and will cease to hurt when you identify the ego with all the possibilities of its qualities by b

present but hidden by exhaustion through the cycle of unity. the certainty of consciousness is always the uncertainty of the perceived or experienced in whatever state it may be, the constant doubt spelling fear, pain, decay, and the like- the cause of evolution, the eternal incompletion. o, desire, listen! in point of virulence spiritual desire is as fatal as the sensuous. aspiration towards a "supreme" is a network of deadly desires because of cowardice within, ergo, some unsatisfied wisdom awaiting exploitation to suffer its evolutions. there is no final wisdom- there is no final desire. how can anything end? has to-day ever ended? these things are endlessness! a person desires things of this world- but where is the difference of desiring the "supreme bliss? which is the more selfish?

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

il is a purely christian invention; there being no mention of him, as such, before the new testament. in fact it is interesting to note that the whole concept of evil associated with the devil is due to an error in translation. the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary. it should be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to

in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle deities: the horned god of hunting and the goddess of fertility. these, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. thi

trying to relate to it we have split it into two main entities, a male and a female. to these we have given names. it would seem that by so doing we are limiting what is, by definition, limitless. but so long as you know, and keep always in the back of your mind, that "it" is limitless you will find that this is the easiest path to follow. after all, it is pretty difficult to pray to a "thing, a supreme power, without being able to picture someone in your mind. in judaism there is this problem to an extent (though judaism is a theocentric faith; the supreme power there has a name which may not be uttered and may not be written. yahweh is the vocalized form often used, but it is derived from the four letters yhwh (the "divine tetra-grammaton, signifying "that name too sacred to be pronounc

signifying "that name too sacred to be pronounced. in christianity there was developed the use of a human male, jesus, to play the part of the "son of god, the christ, thus giving a recognizable form to deity; a form to which the followers could relate. with the addition of mary, the mother figure, the duality was complete. bo it was much more comfortable to pray to jesus, as the extension of god/supreme being, yet all the time knowing that there was the indefinable, the incomprehensible, beyond him. jesus and mary were the intermediaries. so in witchcraft; those we know as the god and the goddess are our intermediaries. different traditions use different names, as already mentioned. these are the names used for the "understandable forms" of the supreme power; the ultimate deity. they are

inating in the summer (the "light half" of the year. this, of course, goes back to what i outlined in the first lesson originating with the reliance on success in the hunt in the winter and nourishment of the crops in the summer. but there is more to it than that, even without getting into the complexities of oak and holly kings. in neither half of the year should you think of the one deity being supreme being there without his or her partner. the key word is predominant. in other words, the emphasis is on the one but not to the total exclusion of the other. it should also be remembered, of course, that each deity as with every individual bears the attributes of both male and female. sabbats start, as do all circle rituals, with the erecting the temple rite. you should follow this with a f

CASE PAUL F THE BOOK OF TOKENS

manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser degrees of knowledge. the meditation on beth* 1 one, and one only, am i in essence; changeless, indivisible; concealing within my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as if it were fixity in operation. that which changeth not is mine own nature, but this includeth the possibility of infinite diversity in ways and works. 3 for the uninstructed this is a stumbling-bloc

4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from the crown by name only. 5 in my supreme abode stand i as the onlooker. because of mine unwavering contemplation the stream of manifestation 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 al

ents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is below [31] t h e book o f t o k e n s be thou n

rn, for they understand why saturn is said to have devoured his children. that many readers of the book of tokens may in this life come to know that secret, so that by reason of their transformed consciousness they may truly be "more than men, truly numbered among the "immortals, is the earnest prayer of those who are responsible for the publication of this volume. may the white brilliance of the supreme crown descend upon you. and may you rest in peace beneath the shadow of the wings of that mighty one, whose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

als in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter [insert pic p018- witchcraft in modern times seite 8 wicca01.txt by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but other countries, including the uk, are not so tolerant. what is more, in many lands, especially among smaller communities, misunderstanding and prejudice still persist. in the uk, for example, wiccans who practise openly and have children are sometimes regarded with suspicion by some health professionals. my dear friend lilian, a white witch and

board, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be achieved when a wiccan coven sends

the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of course, variations within wicca; some traditions emphasise the importance of the goddess, while others regard the horned god as her equal, with each assuming different aspects according to the season and ritual. for example, the goddess may appear as the earth or moon deity, and her male co

s mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassadh, celtic festival of the first harvest, was the young solar deity who replaced the dagda, father of the gods, as supreme king. he was associated with sacrifice, as the sun king who was reborn each year at either the mid-winter solstice or the spring equinox. legend has it that when lugh arrived to join the tuatha de danaan, he went to the palace of tara and asked for a position in the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix god

ea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women [insert pic p064] seite 35 wicca01.txt- astarte astarte is the supreme female divinity of the phoenicians, goddess of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increa

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

in order "to keep peace" between masters and slaves on local plantations. the roots, he explained, were to be used in conjunction with prayer. when asked by other bondmen about the bags, he explained "i told black magic page 11 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 them those roots were able to make them faithful when they were calling on the supreme being, and to keep [their] mind at work all the time" webb, who also believed in the mystical significance of dreams and prophecy, apparently combined the roles of conjuring specialist with plantation religious functionary.[6] william webb was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the

niverse. some scholars have characterized these systems of influence and interaction according to their "micro" or "macrocosmic" focus, on immediate and local matters, or on a much larger design, universal matters. these foci correspond with the forces within a particular cosmological framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional african thought, the universe is a densely structured realm of living entities and inhabitants, some visible, others invisible. according to most western interpretations, afr

s that of james reel, a slaveowner who was brought to trial in 1822 in craven county, north carolina, over a dispute involving his will. the court record noted that reel had gone to consult a "negro conjurer" on several occasions, and that he had told him that he was being "tricked" by "persons who wanted his property" see francis l. hawks, north carolina reports: cases argued and adjudged in the supreme court of north carolina, 1822.1823 (raleigh: turner and hughes, 1843.45, vol. 9, p. 67. 42. hundley, social relations, p. 337; sarah handy "negro superstitions" lippincott's monthly magazine, 1891, p. 737; puckett, folk beliefs of the southern negro, p. 224. 43. puckett, folk beliefs of the southern negro, p. 247. for further definition and elaboration of these terms, see harry middleton h

CHRONOLOGIA RORISPERGIUS

rev. w. a. ayton, john yarker, william wynn wescott, kenneth robert henderson mackenzie. 1884 warsaw edition zohar. saint-yves d'alveydre mission des juifs. 1885-1936 sri yukteswar 1886-1951 ren gu non 1886 frederick holland- the temple rebuilt 1887 frederick holland -the revelation of the shechinah 1887, 1893 (1911, scholem, 1890 "sepher yetzirah, the book of formation" w. wynn westcott, mb. jp. supreme magus of the rosicrucian society of england. 3rd edition samuel wesier, inc. translated from the hebrew. follows golden dawn. translates hebrew into english, and collated with latin versions of pistorius, postellus and rittangelius, following the latter, rather than former commentaries. 1887-1961 ren schwaller 1888 anna kingsford (annie bonus) dies papus' trait el mentaire de science occul

COLLIER IRENE CHINESE MYTHOLOGY

ter.4 dijun s wife shiho plays a more prominent part in her position as mother of the suns. scholar anthony christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fell from the sky after being hit by archer yi s arrows: nine three-legged ravens had fallen to the ground. but where did all the fire balls go? it was said that they all fell into the vast ocean east of the sea to form a giant rock forty thousand li thick and

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

many elite secret societies and birthplace of adam weishaupt's bavarian illuminati. after trotsky arrived in russia, he was joined by lenin, who had been given safe passage across germany in a sealed train, from switzerland to russia via sweden, in april 1917, accompanied by thirty-two other 'revolutionaries. the trip was approved and paid for by the german general staff under orders from german supreme command. the germans were also spending big sums to fund the bolshevik's propaganda inside russia. von kuhmann, the foreign affairs minister, told the kaiser in 1917 "it was not until the bolsheviks had received from us a steady flow of funds through the various channels and under varying labels that they were in a position to be able to build up their organ, pravda, to conduct energetic p

, the idea was to win the peace once it was all over, and to leave the world at the end of the war in a situation that could be most effectively controlled. hitler didn't invade britain when it was there for the taking (after the dunkirk retreat of 1940) because, i am increasingly convinced, those who were controlling him did not want that to happen. and, as became clear after the war, the allied supreme commander, general eisenhower, was prevented by roosevelt (the global elite) from moving on through germany when the germans were overrun, so that the soviet union empire could be extended to berlin and the cold war thus created. eisenhower was a close associate of the rockefellers and bernard baruch. thanks to them his progress through the ranks was astonishingly fast. after the war he be

y brandy business. there he linked up with the hudson bay company and the lazard brothers banking operation and became part of the anglo-american scene, even though he was french. he became a confidant to presidents and prime ministers, and this won him a highly lucrative contract to ship materials from canada to france during the first world war. when the war ended he was appointed to the allied supreme economic council and he became advisor to the group around lord milner (comm 300) and colonel house (comm 300, which was preparing the treaty of versailles and creating the league of nations. by 1919, his influence and reputation among the manipulators was such that he was named the deputy secretary general of the league of nations. the same names again. six years later he moved to america

ralist; gordon brown, the shadow labour chancellor; andrew knight; lord roll of ipsden; lawrence freedman, the head of the department of war studies at kings college; christopher hogg, the chairman of courtaulds; and patrick wright, the permanent undersecretary of state and head of the diplomatic service. manfred worner, the late secretary general of nato, was there and so was john r. galvin, the supreme allied commander europe at shape headquarters. galvin has been an advocate of nato operations outside its official sphere of influence. the secretary general of nato is a bilderberg appointment. most, if not all, of them have been bilderbergers. in more recent times, the bilderberger joseph luns, was replaced by lord carrington, who was followed by manfred worner, and after his death in 19

on to bush's forces to 20,000 men. the bush 'un' forces attacked on wednesday, january 16th. 120,000 air sorties were unleashed on iraq, mostly, it turned out, against civilian areas. the operation was headed by bush's chairman of the joint chiefs of staff, colin powell, a member of the council on foreign relations, who has ancestral links with many old american and british families. every allied supreme commander and us secretary of defense since the second world war has been a member of the cfr. the number of dead and injured from the bombing of iraq, the resulting disease, and the continuing economic sanctions can hardly be comprehended. conditions for the innocent civilians in iraq are terrible under the economic stranglehold, but the west looks on. so this is the united nations in all

DAVID ICKE CHILDREN OF THE MATRIX

partmentalised. so you have this vast web of secret societies with millions of members worldwide who think they know what they are involved in, but, in truth, only a tiny few have any idea of what is going on and who, ultimately, is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. pa

virginia company, which was formed in 1604 by the british crown and "aristocratic" bloodlines to steal north america in the first place. an extraordinary story, but true. at least 50 of the 56 signatories to the american declaration of independence were freemasons and only one was known not to be. when the grand master freemason, george washington, became the first president, he nominated eleven supreme court justices, at least six of which were confirmed freemasons. the same story has continued ever since. the inauguration of washington in 1789 was a freemasonic ceremony in which he swore the oath on a freemasonic bible. in january 2001 president george w. bush took the oath using that same bible, as did his father more than a decade earlier. it is the property of the new york lodge, acc

ines into the positions of power, is the secret of secrets held within all the secret societies. jim shaw, a former 33rd degree freemason, was initiated into a long list of freemasonic orders and offshoots. after reaching the highest official levels he saw what freemasonry really was and wrote an expose called the deadly deception. he was initiated into the 33rd degree of the scottish rite at the supreme headquarters of the 33rd degree in northwest 16th street, not far from the white house in washington dc. it is built as an egyptiantype temple and outside are two sphinx-like figures with women's faces. could this be an indication of the truth about the sphinx at giza? one of the "sphinx" figures 174 children of the matrix at the washington temple has a cobra entwined around her neck. on t

located in london in great queen street to symbolise its worship of the serpent queen, el. england, one of the headquarters of the liluminati, is known as the "mother country" and its parliament the "mother of parliaments. it is all goddess symbolism, as was britannia, an earlier name for britain derived from the phoenician goddess, barati or "barat-anna. freemasonic heroes like albert pike, the supreme pontiff of universal freemasonry in the 19th century, have said that freemasonry is a revival of the ancient mystery religions of babylon, egypt, persia, rome, and greece "masonry is identical with the ancient mysteries, he wrote in his freemasonic "bible" called morals and dogma. so, of course, you are going to find the same knowledge and symbols used in freemasonry that could be found in

e infamous skull and bones society alongside the campus of yale university in new england. initiates are selected by bloodline and go on to serve the llluminati in politics, business, banking, media, and the military the pentagon is the centre of the pentagram and this is why the symbol-obsessed llluminati have located the headquarters of the us military in such a building picture section 189 the supreme headquarters of the 33rd degree of the scottish rite of freemasonry, located near the white house at 1733 16th street, washington dc. behind the pillars is a massive image of the rising sun and at the bottom of the steps are two female "sphinx" figures. inside, according to former 33rd degree freemason, jim shaw, are many reptilian images when this statue was unveiled of george washington

DAVID ICKE THE BIGGEST SECRET

lines of thebabylonian brotherhood which established control of the aryan priesthood as thecenturies passed. the origin of the word druid is not certain. a gaelic word, druidh,means a wise man or a sorcerer, but it may come from the irish word, drui, whichmeans men of the oak trees.45 the druidic mysteries were taught in the darkness ofcaves, forests and groves with the oak tree symbolising their supreme deity (verymuch in line with the watcher tree-symbolism. they did not worship the oak tree, itwas a symbol and anything which grew upon it, like mistletoe, became sacred. theholly bush was another sacred symbol of the druids and this is where we get thename hollywood in los angeles, the centre of the global film industry which wascreated by modern initiates of the babylonian brotherhood. i

roman catholic who earned the title bloody mary for herpurge of protestants. mary had secured the throne by executing her rival, lady janegrey, the six-day queen. with marys death came the legendary reign of elizabeth i,henrys daughter by anne boleyn. elizabeth executed her rival, mary queen of scots,from the house of stuart, and elizabeth proceeded to restore the church of englandwith herself as supreme head. she ordered a purge against catholics which was to earnher the title of bloody elizabeth. nice family.162it was against this backdrop that francis bacon emerged as a very high initiate of thesecret knowledge in the reign of his probable mother elizabeth i, and her successorjames i, the scottish king who united the english and scottish monarchy when he wascrowned in 1603 as the first

and other mystery schools knew of drugs, torture rituals andmagic which created hallucinations. silly fakirs. hypnosis was widely used in thetemples. the demon worshippers of bel/baal/nimrod in canaan, babylon andphoenicia engaged in human sacrifice, cannibalism, and child murder in the name ofmoloch or molech, an aspect of nimrod/baal, as part of their religious rituals.8 baal(lord or ruler, the supreme god of the canaanites and phoenicians, was said to be thegiver of life and moloch was the destroyer of life. both demanded appeasement bysacrifice. baal or moloch became identified with the roman god saturn.in honour of baal, the sun god and god of fire, the carthaginians, following the ritualsof the phoenicians and canaanites, rolled children into a fiery pit made in the shape of theimage

ebuilding at 1733 16th street.note the number: 1733. thenumber 17 recurs over andover in the story of rennes-le-chateau, and 33 is the official number of degrees in the scottish rite. this building hasthe feel of an egyptian temple with two depictions of the sphinx outside and a massiveimage of the rising sun. a similar symbol was on the sun chair of george washington.this strange building is the supreme headquarters of the 33rd degree of the scottishrite of freemasonry. the 33rd degree is known as the revolutionary degree and mostheads of government are 33rd degree freemasons even though they will be keen todeny this or keep it quiet. it is an honorary degree and they will have made an oath ofloyalty to freemasonry that overrides their oath to their nation. in the garden behindthis buildi

rothschild (see and the truth shall set you free. in fact itwas a brotherhood unit and not, ultimately, answerable to the kgb. when blunt wasfinally collared in the 1980s, queen elizabeth apparently demanded that he was notquestioned on his clandestine mission to kronberg castle.18 lord mountbatten, thisarch manipulator for the black nobility, held key positions at vital moments in history.he was supreme commander in south east asia during the second world war (whereprince philip also served; he was the last viceroy of india and the governor-generalduring the british withdrawal; and he was first sea lord, the pinnacle of the britishnavy, at the time of the british invasion of suez in 1958. mountbatten was killed by anira bomb in ireland in 1979, but as these terrorist groups subcontract hi

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. recorded by a.c. de la rive in la femme et l'enfant dans la francmaconnerie universelle on page 588 "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with it's splendors intolerable blinds feeble, sensual or selfish souls? doubt it not" morals an

DEMONIC BIBLE

(lavey) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true worshipper of the highest and ineffable king of he

lled amongst you fury, or extreme justice. move and shew yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o ye sons and daughters of mildewed minds, that sit in judgement of the inquities wrought upon me- behold! the voice of satan; the promise of him who is called amongst ye the accuser and supreme tribune! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the fifteenth key anton lavey writes: the fifteenth enochian key is a resolution of acceptance and understanding of the masters whose duty lies in administering to the seekers after spiritual gods (enochian) ilasa!

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourse

consent of the entranced individual, the result of a sudden shock or rhythmic sound or gesture. more properly, the techniques for inducing various states of trance in oneself or in other persons during which time the conscious mind is temporarily and partially placed in abeyance and become subordinate to the subconscious mind of the one hypnotized- i- iao: pronounced "eee-ahh-ohh" the name of the supreme godhead in gnosticism. images, telesmatic: a system used by the hermetic order of the golden dawn [g.d (q.v) to develop images for visualization based on the letters of the name of the entity to be given an image. incubus: a spiritual entity classified as a minor demon (q.v) that comes in masculine shape/form to have sexual union with a mortal woman, often against her will and usually whil

ter (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness, the adversary of god. in modern thought, the lord of evil. satanism: a religion that basis it's beliefs on reverse and backward principles of christianity. the worship of satan, the arch-foe of christ, through such practices as the black mass, sexual perversion, drug taking, violence, mutilation, killing, and sacrilege. in reality, most people who c

f the old testament. the new words thus formed are said to be important. tephillin: small boxes containing scrolls with prayers written on them. they are worn by male jews during certain prayers. tetragrammaton: from the greek, literally "the name of the four letters" the four-letter name of divinity of the hebrew god, yhvh (q.v) in english. in hebrew "viv. it is a formula that indicates that the supreme divine is unitary in nature, having all opposites united within itself. a name which is supposed to possess vast potency in magick. thelemites: from the greek meaning "will" the followers of the ninety-three (93) current (q.v) revealed by aleister crowley (q.v) through his book of the law. their motto is "do what thou wilt shall be the whole of the law. love is the law, love under will" th

eved in shamanism (q.v) to hold up the heavens with it's branches and provide a frame work for the entire universe- x- no "x" terms listed- y- yeh-chee-dah: psychic center just above the head, it is also the deepest level of the subconscious. also called "the higher self" yeheshuah: the pentagrammaton (q.v. the name given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in their magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kabalistic worlds in descending order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" considered

DION FORTUNE MYSTICAL QABALA

al qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated four colours in which they are conceived to manifest in a symbolic form in each of the four worlds of the qabalists. the highest of these is the god-name, which manifests in atziluth, the plane of spirit, and is the supreme name of power of that sephirothic sphere and dominates all its aspects, whether cosmic, evolutionary, or subjective. it represents the idea underlying the develop ment of manifestation in that sphere; the idea that runs through all subsequent evolution and expresses itself in all ensuing effects and manifestations. 17. the second name of power is that of the archangel of the sphere, and re

her in atailuth, but we can open our consciousness to its influence; and its influence is very powerful and gives a strange sense of eternity and immortality. we may know when the invocation of eheieh in its pure white brilliance has been effectual, because we shall find ourselves realising with complete conviction the [page 116] utter impermanence and insignificance of the planes of form and the supreme importance of the one life which conditions all form as clay in the hands of the potter. 16. meditation upon kether gives us an intuitive realisation that the issue of an operation does not matter in the very least "let the dirt play with the dirt if it pleases the dirt" once that realisation has been obtained we have lordship over the astral images and can turn them this way and that as i

e a sealed book to us. but accepting this limitation we may gaze in contemplation upon the aspect of kether, the profile of the ancient bearded king, presented to us reflected downwards into form. 19. ancient is this king, the ancient of ancients, the ancient of days, for he was from the beginning, when countenance beheld not countenance. a king he is, because he rules all things according to his supreme and unquestioned will. in other words, it is the nature of kether that conditions all things, because all things are evolved from it. bearded he is, because in the curious symbolism of the rabbis every hair of his beard has significance. 20. the manifestation of the forces of kether in briah, the world of archetypal mind, is said to be through the archangel metatron, the prince of countena

e supernal father, malkuth is the inferior mother, and the text which declares her exaltation above every head also says that she sitteth upon the throne of binah, the superior mother, the negative counterpart of chokmah. now chokmah is the most abstract form of force, and malkuth is the densest form of matter; so in this statement we have a hint that each of this pair of extreme opposites is the supreme manifestation of its own type; and both are equally holy in their different ways. 17. we must distinguish between the fertility rite, the vitality rite, and the illumination or inspiration rite, which calls down the pentecostal tongues of flame. the fertility cult aims at plain and simple reproduction, whether of flocks, fie]ds, or wives; it belongs to yesod, and has nothing whatever to do

or these forces that the master of white magic brings order into the disorder of the spheres mystical qabala page 170 of unbalanced force, not by deflecting the invisible powers to his personal will. he is the equilibrator of the unbalanced, not the arbitrary manipulator of nature. 37. in this sphere, which is the sphere of mercury-hermes, god of science and books, how clearly can we see that the supreme virtue is truthfulness, and that the obverse aspect of this sephirab is that which reveals mercury in his aspect as the god of thieves and cunning rogues. in esoteric ethics it is realised that each plane has its own standard of right and wrong. the standard of the physical plane is strength; the standard of the astral plane is beauty; the standard of the mental plane is truth; and the sta

DION FORTUNE PSYCHIC SELF DEFENSE

ysician. five dollars must accompany enquiry. money back if not satisfied "what do you want? whatever it is, we can help you to get it. just give us the chance by writing for 'clouds dispelled' absolutely free. you will be delighted "hypnotism. would you possess that strange mysterious power which charms and fascinates men and women, influences their thoughts, controls their desires and makes you supreme master of every situation? life is full of alluring possibilities for those who master the secrets of hypnotic influence, for those who develop their magnetic powers. you can learn at home, cure diseases and bad habits without drugs, win the friendship and love of others, increase your income, gratify your ambitions, drive worry and trouble from your mind, improve your memory, overcome dom

basis of manifestation. the willing sacrifice, in which the victim will be either a priest or a devotee of the god, has for its motive the idea of divine union, not altogether unknown to christian mystics, who seek its achievement by a living death, whereas the adherents of juggernaut escape with one brief pang. the european belief of one man, one life, has imbued us with the idea of death as the supreme evil. therefore the european very often does not go to his death when he unites with the elements, but his higher self withdraws from incarnation, leaving his body ensouled by a curious kind of intelligent automaton, which deteriorates rapidly. what ever may be the status of the soul that withdraws, that which is left behind is not nice. i feel, therefore, that it must seriously delay and

ons and purify his aura. in order to do this, he makes the qabalistic cross on breast and brow. touching his forehead he says "to thee, o god (touching his solar plexus) be the kingdom (touching his right shoulder) and the power (touching his left shoulder) and the glory (clasping his hands) unto the ages of the ages. amen" by this formula the operator affirms the power of god as sole creator and supreme law of the universe to which all things must bow, and he establishes this formula magnetically in his aura by the action of making the sign of the cross upon himself. this sign is not an exclusively christian symbol, and can be used as readily by the jew as the churchman, for it is the equi-limbed cross of nature that is being used, not the calvary cross, of which the shaft is double the l

ccultism. the question of mystical consciousness is, however, outside the scope of our present enquiry, which is concerned with psychic methods and the traditional technique of the occultist. different temperaments will employ different methods, and the mystical method does not appeal to everybody. the occultist does not ignore the christ-force, however; he recognises it as among the hierarchy of supreme forces of the universe, although he may not be prepared to assign to it the exclusive position which it occupies in the heart of the christian mystic. in the western tradition it is symbolised by tiphareth, the central sephira of the ten holy sephiroth of the qabalistic tree of life. the christ-force is the equilibriating, compensating, healing, redeeming, purifying factor of the universe

DONALDTYSON CORONZON

enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but the first may be older. the number of rebellious angels is given as 200, but the list of the leaders numbers 21. since each leader presides over ten lesser lieutenants (20 x 10= 200, one angel must be regarded as the supreme leader of all. this one would be equivalent to coronzon. it is interesting in the context of enochian magic that in the book of enoch the term watchers is applied to these angels. they are also characterized as stars. the watchers look down from heaven upon the daughters of mankind, and desire them for their beauty "and it came to pass when the children of men had multiplied that in those

DONALDTYSON PENTA

or by reflecting it from top to bottom- upright and inverted pentagrams have the same shape, but a different orientation. usually it is stated that the inverted pentagram is satanic because its point of spirit is at the bottom, beneath the four other denser elements. in my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician evoking a demon outside the magic circle) possession by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction is necessarily dange

DONALDTYSON SIGIL

on devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his o

center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a tok

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hy passage is the passage of unas this. seb unas pen seb-k the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (13 of 21 [8/10/2001 11:23:21 am] the passage of unas this is thy passage.[9 [1. recueil de travaux, t. v, p. 183 (l. 166. 2. ibid, t. viii, p. 89 (t. 574. p. lxxiii further, this identification of the deceased with the god of heaven places him in the position of supreme ruler. for example, we have the prayer that unas "may rule the nine gods and complete the company of the nine gods"[1] and pepi i, in his progress through heaven, comes upon the double company of the gods, who stretch out their hands, entreating him to come and sit down among them.[2] identification with horus. again, the deceased is changed into horus, the son of osiris and isis. it is sa

en bough, vol. ii, p. 88] the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (20 of 21 [8/10/2001 11:23:22 am] next: the egyptians' ideas of god. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (21 of 21 [8/10/2001 11:23:22 am] sacred texts egypt index previous next the egyptians' ideas of god. the word neter and its meaning. to the great and supreme power which made the earth, the heavens, the sea, the sky, men and women, animals, birds, and creeping things, all that is and all that shall be, the egyptians gave the name neter. this word survives in the coptic, but both in the ancient language and in its younger relative the exact meaning of the word is lost. m. pierret,[2] following de roug, connects it with the word# and says that it

140. 2. pierret, essai sur la mythologie gyptienne, paris, 1879, p. 8. 3. w rterbuch, p. 825. 4. hibbert lectures, p. 95. 5. a number of examples are given in tatham, lexicon, oxford, 1835, pp. 310 806. 6 la mythologie gyptienne, t. ii, p. 215] p. lxxxiii so old that its first sense is unknown to us. the fact that the coptic translators of the bible used the word nouti to express the name of the supreme being shows that no other word conveyed to their minds their conception of him, and supports m. maspero's views on this point. another definition of the word given by brugsch makes it to mean "the active power which produces and creates things in regular recurrence; which bestows new life upon them, and gives back to them their youthful vigour"[1] and he adds that the innate conception of

ord "gods" among these must be the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (1 of 7 [8/10/2001 11:23:29 am] included the great cosmic powers and the beings who, although held to be supernatural, were yet finite and mortal, and were endowed by the egyptians with love, hatred, and passions of every sort and kind. the difference between the conceptions of neter the one supreme god and the neteru is best shown by an appeal to egyptian texts. in the pyramid of unas it is said to the deceased, un-k ar kes neter thou existest at the side of god.[3] in the pyramid of teta it is said of the deceased, ut'a-f met neter as set'em-nef metu he weigheth words, and, behold, god hearkeneth unto the words.[3] nas en teta neter god hath called teta[4 (in his name, etc [1. die t

n aeg. zeitschrift, 1883, p. 27 ff; and a german translation by wiedemann is in his collection of the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (2 of 10 [8/10/2001 11:23:38 am "sonnensagen" religion der alten aegypter, m nster, 1890, p. 29 ff. 2 a similar difficulty also exists in hebrew, for elomhim means both god and "gods; compare psalm lxxxii, i] p. xcii unity of a supreme and self-existent being, his eternity, his almightiness, and external reproduction thereby as god; the attributing of the creation of the world and of all living beings to this supreme god; the immortality of the soul, completed by the dogma of punishments and rewards: such is the sublime and persistent base which, notwithstanding all deviations and all mythological embellishments, must se

ELLIS LOW TWELVE 1907

he grand lodges represent a total membership of more than a million. they are in full affiliation with the english grand lodge, of which the duke of connaught is grand master, and the grand lodges of ireland, scotland, cuba, peru, south australia, new south `hales, victoria, and also with the masons of germany and austria. they recognize and affiliate with the masons under the jurisdiction of the supreme council of france, but are not in affiliation with the masons under the jurisdiction of the grand orient of that country. in spain, italy and other roman catholic countries, freemasonry is under the ban of the church, and the membership is meagre and scattered. inasmuch as we are dealing only with the blue lodges, an account of one will serve as an illustration of the history of all. a gen

o many times from its advance upon the capital of the confederacy. at the opening of 1864, the national government decided to make its campaigns against lee and johnston alone, all other military operations contributing to these two that were to decide the fate of the union. hitherto the confederates, operating upon inner lines, were able to reinforce any imperilled point. general grant was given supreme command of the union armies, and he determined to make an advance "all along the line" so that every confederate force would be kept actively engaged and none could go to the help of the other. by such incessant hammering the confederacy sooner or later must crumble to pieces. on may 1, 1864, the available military strength of the union was more than three-quarters of a million men. it was

ves were saved during the civil war through their being free masons. and these were only a few among the hundreds and thousands on both sides. a lively time 1 59 henry s. burrage, of the thirty-sixth massachusetts infantry, who had been unfairly taken prisoner several days before while exchanging newspapers on the picket line. the following day general roger a. pryor (now a retired justice of the supreme court of new york) was captured in similar circumstances. captain burrage, on december 9, was summoned to the office of the prison and told that he had been selected as a hostage for a confederate private, then under sentence within the union lines. captain burrage reminded the commandant, major n. p. turner "that general pryor was already held as a hostage for him, and it was unfair to co

e, of which the duke of connaught is grand master, and the grand lodges of ireland, scotland, cuba, peru, south australia, new south wales, victoria, and also with the masons of germany and austria. they are not in affiliation and do not correspond with the masons under the jurisdiction of the grand orient of france; they, however, affiliate with and recognize masons under the jurisdiction of the supreme council. freemasonry is under the ban of the church in spain, italy, and other catholic countries, and the membership is small and scattered *2905 report. grand lodges no. members, x906 grand secretaries grand lodges no. members, 1906 grand secretaries alabama arizona arkansas* british columbia california canada( colorado connecticut delaware district of col. florida georgia iildlaihnooi s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

durham, north carolina; president of the parapsychology laboratory of the university of chicago (1957.60; and charter associate of the parapsychological association. his paper extrasensory behavior was presented at the seventh annual congress of the parapsychological association at oxford in 1964. abraxas (or abrasax) the basilidian sect of gnostics of the second century claimed abraxas as their supreme god and said that jesus christ was only a phantom sent to earth by him. they believed that his name contained great mysteries, as it was composed of the seven greek letters which form the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian

witchcraft. during the history of this region, the basically pantheistic and polytheistic religions have also been cross-fertilized with islamic and christian teachings, creating new beliefs and modifying old ones. today a large but undetermined number of africans follow traditional beliefs involving deities, ghosts, and spirits as well as an array of special powers in nature presided over by the supreme entity adopted from christianity and islam. the latter, somewhat remote from everyday problems, is believed to largely operate on humans through the many other deities. southern africa among the zulu and other bantu tribes of equatorial and southern africa, witchcraft or malevolent sorcery was traditionally practiced.in secret, for the results of detection were terrible. tribes instituted

ich is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds

continued to follow the young nun for a time, teaching her, on her last visit, five secret prayers composed by st. john the evangelist. the alister hardy research centre see religious experience research centre alford, alan f. encyclopedia of occultism& parapsychology. 5th ed. 28 allat (or ellat) goddess of the ancient arabs of pre-islamic times, associated with the god dhu-shara, known as allah (supreme god, worshiped in the form of a rectangular stone, reminiscent of the later kaaba of mecca. allat is mentioned in the koran as a pagan goddess. she is said to have been joint ruler with allah and judge of the afterlife. allegro, john (marco (1923.1988) british scholar who assisted in the deciphering of the dead sea scrolls, and created a sensation with his book the sacred mushroom and the

ates, and 44 in canada. its egyptian museum and headquarters complex located in san jose are popular tourist attractions. the order publishes two magazines, rosicrucian digest and rosicrucian forum, the latter for members only. website: http//www.amorc.org. sources: lewis, h. spencer. rosicrucian manual. san jose, calif: rosicrucian press, 1941. rosicrucian questions and answers. san jose, calif: supreme grand lodge of the amorc, 1969. lewis, ralph m. yesterday has much to tell. san jose, calif: supreme grand lodge of the amorc, 1973. special ralph m. lewis memorial issue. rosicrucian digest (1987. ancient astronauts (magazine) short-lived bimonthly magazine concerned with the ancient astronaut hypothesis, the possibility that earth was visited in prehistoric times by extraterrestrial bein

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

umerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the human world, the heart; and one sovereign prince in the nether world, lucifer. two was the number of marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible

, jay sebring, and steven parent, as well as leno la bianca and his wife rosemary, also in los angeles. nine weeks after the verdict, the jury voted death sentences for all the accused. the trial, which opened july 21, 1970, took 32 weeks. during 1976, a movie reconstructing the trial, titled helter- skelter, was shown on television in the united states. on february 18, 1972, the california state supreme court abolished the death penalty in california, converting the sentences of condemned persons to life imprisonment. manson and his accomplices now regularly appear at parole hearings, but the state has shown no hint of favor toward his requests for parole. manson has become an antihero who still commands attention in the media and in countercultural elements in north american society. boo

arls. a pearl was covered with a vase and placed near a fire, and the names of suspected persons were pronounced. when the name of the guilty one was uttered, the pearl was supposed to bound up and pierce the bottom of the vase. margery pseudonym of famous medium mina stinson crandon (1888.1941. margiotta, domenico (ca. 1896) presumed author of souvenirs d un trente-troisieme: adriano lemmi, chef supreme des francs-macons (1896) and le palladisme: culte de satan-lucifer dans les triangles maconniques (1895, which violently impeached the masonic grand master lemmi of the crimes of devil worship and sorcery. these statements were amply proved to be without foundation. it transpired that these books were part of the diana vaughan conspiracy of gabriel jogand-pages( leo taxil, designed to emba

1889 by leroy fairchild and members of a masonic lodge in hamilton, new york. it grew out of an expressed desire of lodge members for diversions from the mundane concerns. meeting for the first time in september of 1889, the order was originally known as the fairchild deviltry committee. the idea proved a popular one, and the next year, members of the growing organization formally instituted the supreme council of the mystic order of veiled prophets of the enchanted realm. from the beginning, membership was limited to master masons in good standing. in spite of its major membership requirement, the order is not formally connected to any particular masonic organization and does not engage in masonic rituals. it does encourage the members participation in their lodge, but the rituals and ac

ts humor offers lessons in optimism, brotherhood, and the benefits of fellowship. order chapters are known as grottoes, a number of which are found across north america. new members receive a fez, a distinctive pin, and a membership card, which will admit a member to any grotto in north america. members of the order can be recognized by their wearing of the pin in their everyday life. the order s supreme council may be contacted at 1696 brice rd, reynoldsburg, oh 43068. its internet page is found at http//members.tripod.com/%7ebelagrotto/grottoh.htm. sources:mystic order of veiled prophets of the enchanted realm. http//members.tripod.com/%7ebelagrotto/ grottoh.htm. february 20, 2000. mystical night (of the sufis) it was believed by the sufis that to attain the coveted state of mystical con

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

tual council that exists in the supernatural realm, consists of ascended masters. further reading ascended masters. http//www.ascension-research. org/masters.html. ashtar ashtar is among the most popular and most powerfully positioned of all channeling entities. as (according to most contactees who have dealings with him) head of the ashtar command he is, in the words of his sponsor lord michael, supreme director in charge of all of the spiritual program for earth. from his giant starship in earth s general vicinity he gives orders to millions of extraterrestrial and inter-dimensional beings who are trying to reform and enlighten earthlings. his home is in the etheric realm, which means that to visit our physical universe he must descend the vibratory scale, or we would not be able to hear

was with xeno. xeno and his companions were lightskinned and resembled human beings except for unusually sharp chins and noses. xeno explained that the ship and its crew came from a planet behind a planet visible from earth. their own planet, however, was always hidden from earthly view. they lived in a communal society without war, disease, or crime. they also had a religion that worshipped the supreme deity. during the tour padrick was shown a consultation room used for worship and invited to go inside. after he prayed there, padrick experienced a kind of religious awakening. during their interaction, he noticed that whenever he would ask xeno a question, xeno would hesitate for as long as half a minute before answering. patrick speculated that he was getting telepathic instructions on

FAUST

ds our senses thus confined! cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cursed all that flatters as possessions, as slave and plough, as child and wife! cursed too be mammon, when with treasures he stirs us on to deeds of might, when he, for lazy, idle pleasures, lays down for us the cushions right! cursed be the grape s sweet juice deceiving! cursed love s supreme, delicious thrall! a curse on hoping! on believing! and cursed be patience most of all! chorus of spirits [invisible. woe! woe! thou hast destroyed the beautiful world, with powerful fist; tis smashed, downward hurled! a demigod dashed it to bits! we re trailing the ruins on to the void, and wailing over the beauty lost and gone! mighty one midst the sons of earth, splendider build it agai

you may! they pass on. margaret yes, out of sight is out of mind! to you so easy is this courtesy; but many friends you always find, more sensible than i can be. faust o dear one! trust me, that which men call sense is oft but vanity and narrowness. margaret but why? tell me. faust ah, that simplicity, that innocence, that neither its own sacred value knows! that lowliness, humility, those gifts supreme that loving nature s bounteous hand bestowsmargaret though you may think of me a moment only, i ll have, ah, time enough to think of you and dream. faust you are then often lonely? margaret yes, for our household is but small, and yet one has to look to all. we have no maid- must cook, sweep, sew, and knit, and early run about and late; and mother is in all of it so accurate! not that in s

the go-between and you the wooer. to some who are sitting around dying embers. you aged sirs, what are you doing in the rear? i d praise you if right nicely in the midst i found you, with riot, youthful revelry around you. at home there s solitude enough for everyone. general. what trust in nations can one place? however much for them one may have done. in peoples as in women s grace youth stands supreme over everyone. minister. now all too far away from right are men, i praise the good and old, and duly; when we were allin- all, ah, truly, the real, real golden age was then. parvenu. we too weren t stupid, i ll be bound. oft what we did, we shouldn t rightly; but now the world turns round and round, and just when we would hold things tightly. author. who now in any case will read a book w

l deeper, deeper; quiet dwell under the leaf, in the cliff, if it strikes you, ye are deaf. faust refreshed anew life s pulses beat and waken to greet the mild ethereal dawn of morning; earth, through this night thou too hast stood unshaken and breath st before me in thy new adorning, beginst to wrap me round with gladness thrilling, a vigorous resolve in me forewarning, unceasing strife for life supreme instilling- now lies the world revealed in twilight glimmer, the wood resounds, a thousand voices trilling; the vales where mist flows in and out lie dimmer, but in the gorges sinks a light from heaven, and boughs and twigs, refreshed, lift up their shimmer from fragrant chasms where they slept at even; tint upon tint again emerges, clearing where trembling pearls from flower and leaf drip

im the hour most solemn now is nearing. they early may enjoy the light eternal that later to us here below is wended. now on the alpine meadows, sloping, vernal, a clear and lavish glory has descended and step by step fulfils its journey s ending. the sun steps forth- alas, already blinded, i turn away, the pain my vision rending. thus is it ever when a hope long yearning has made a wish its own, supreme, transcending, and finds fulfillments portals outward turning; from those eternal deeps bursts ever higher too great a flame, we stand, with wonder burning. to kindle life s fair torch we did aspire and seas of flame- and what a flame- embrace us! is it love? is it hate? that twine us with their fire, in alternating joy and pain enlace us, so that again toward earth we turn our gazing, baf

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

hich an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it is worshipped in hinduism as ishvara, in tibetan buddhism as vajradhara or avalokiteshvara, in taoism as the divine mother kwan yin, and in the polynesian kahuna tradition as the goddess pele.9 an individual with this level of awareness directly perceives the inna

nd shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of l

map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the tree of life is the qabalistic equivalent of the tantric chakras (see figure 1.3 on page 48) and sufi latifas.16 the sefiroth of the tree of life, the chakras, and the latifas represent the same succession of centers or stations of consciousness tha

shiva described as: he who is white as camphor and the jasmine flower, the omnipresent one. 20 in sir john woodroffe s book the garland of letters, we find the translated inscription: she [small face as divine mother] stands upon the white, corpse-like shiva. he is white because he is the illuminating, transcendental aspect of consciousness. he is inert because he is the changeless aspect of the supreme, and she the apparently changing aspect of the same. in truth, she and he are one and the same, being twin aspects of the one. 21 in the torah, there are a variety of images alluding to the station of vast face, such as darkness al (li lit. upon) the face of the deep 22 we also find a prominent image of the ancient of days in the revelation of john, described as having fiery eyes and a two

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ians, lactantius, in his institutes, goes on to say that this egyptian hermes "although he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of trismegistus. he wrote books and those in great number, relating to the knowledge of divine things, in which he asserts the majesty of the supreme and only god, and makes mention of him by the same names which we use god and father."1 by these "many books, lactantius certainly means some of the hermetic writings which have come down to us, for he makes several quotations from some of the treatises of the corpus hermeticum and also from the asclepius.1 the very early date at which lactantius would place hermes trismegistus and his boo

ere are many other quotations from, and references to hermes trismegistus in lactantius' institutes. he evidently thought that hermes was a valuable ally in his campaign of using pagan wisdom in support of the truth of christianity. in the quotation just made, he has pointed out that hermes, like the christians, speaks of god as "father; and in fact the word father is not infrequently used of the supreme being in the hermetic writings. still more telling, however, was hermes' use of the expression "son of god" for the demiurge. to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which has preserved for us fragments of the lost greek original: hermes, in the boo

of the augustinian genealogy of hermes, which at once places him in extreme antiquity, and almost in a mosaic context. augustine has written of mercurius, continues ficino, also cicero and lactantius. he repeats the information from cicero that mercurius "gave laws and letters" to the egyptians, adding that he founded the city called hermopolis. he was an egyptian priest, the wisest of them all, supreme as philosopher for his vast knowledge, as priest for his holiness of life and practice of the divine cults, and worthy of kingly dignity as administrator of the laws, whence he is rightly called termaximus, the three times great.2 he is called the first author of theology: he was succeeded by orpheus, who came second amongst ancient theologians: aglaophemus, who had been initiated into the

heres leaving at each sphere a part of his mortal nature and the evil it contains. then, when entirely denuded of all that the spheres had imprinted on him, he enters into the "ogdoadic" nature, hears the powers singing hymns to god and becomes mingled with the powers. trismegistus is now dismissed by pimander "after having been invested with powers and instructed in the nature of the all and the supreme vision" he begins to preach to the people urging them to leave their errors and to take part in immortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to make

n's immortal part remains divine and creative. he consists, not of a human soul and a body, but of a divine, creative, immortal essence and a body. and this divinity, this power, he recovers in the vision of the divine mens, which is like his own divine mens, shown him by pimander. pimander leaves trismegistus after he has been "invested with powers and instructed in the nature of the all and the supreme vision" in short, the egyptian genesis tells the story of the creation and fall of a divine man, a man intimately related to the star-demons in his very origin, man as magus. the egyptian genesis tallies well with that famous outbreak in the asclepius on man as the magnum miraculum (with which pico della mirandola was to open his oration on the dignity of man: what a great miracle is man

FRATER TENEBROUS CULTS OF CTHULHU

ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. e

FRATER U D PRACTICAL SIGIL MAGIC

ntelligence his demons divine names in accord with the numbers of mercury numbers divine names in hebrew 8. asboga, prolonged number eight. 64. din. 64. dani. 260. tiriel, intelligence of mercury. 2080. taphthartharath, demon or mercury. 118/ practical sigil magic table of the moon numbers hebrew letters constructing sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah shehaqim, supreme intelligence of the moon. 120/ practical sigil magic individual s your first name) may be formed by using t

FREEMASON BLUEBOOK

onferring of the first or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of

piritual building, that house not made with hands, eternal in the heavens. second section. the badge of a mason. the lamb has in all ages been deemed an emblem of innocence. he, therefore, who wears the.lambskin as a badge of masonry, is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our institution is said to be supported by

rive, by a virtuous education, our own endeavors, and the blessing of god; and,by the tresdeboard, we are also reminded, that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the master on his trestleboard, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the supreme architect of the universe, in the great books of nature and revelation, which are our spiritual, moral and masonic trestleboard. situation. lodges should be situated due east and west dedication. lodges in ancient times were dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time the

to those ancient charges and regulations which point out the duty of a master of a lodge: you agree to be a good man and true, and strictly to obey the moral law. you agree to be a peaceable citizen, and cheerfully to conform to the laws of the country in which you reside. you promise not to be concerned in plots and conspiracies against government, but patiently to submit to the decisions of the supreme legislature. you agree topay aproperrespectto the civil magistrate, to work diligently, live creditably, and act honorably by all men. you agree to hold in veneration the original rulers and patrons of the order of masonry, and their regular successors, supreme and subordinate, according to their stations; and to submit to the awards and resolutions of your brethren, when convened, in ever

require, firmly, to the end that good order and harmony be preserved [the symbolic colors of your station are white, and are emblematic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the univ

FREEMASONS SATANISM AND SYMBOLISM

s of shiva, who wear it in their foreheads. shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two trian

al connotations have been assigned to many of the symbols that are most commonly used in the fraternity, and for which other, meanings [completely non-sexual] have been taught to the lower level mason. sexual connotations to masonic symbols sex in the "g" the letter "g" is displayed quite often in masonic symbols. the initiate is told that this letter stands for "god" and for "geometry" which the supreme architect of the universe used to design the universe. however, arthur waite, occultist and 33rd degree mason quotes eliphas levi who is also a 33rd degree, tells us that the letter "g" stands for venus, and that venus' symbol is a lingam, a stylized phallis [masonic author, arthur edward waite, the mysteries of magic: a digest of the writings of eliphas levi, chicago, delaurence, scott, a

FULLER J F C SECRET WISDOM OF THE QABALAH

impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been obs

rah much more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe to him who takes this garment for the thorah itself. there are some foolish people who, seeing a man covered with a beautiful garment, carry their regard no further, and take the garment for the body, whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdom of the qabalah page 12 like unto a

visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and the same idea is visible in those of the

onscious thought of man. the ultimate curtain is the shell of the egg- materiality; but before this final curtain can be lifted, a host of intellectual curtains- the white of the egg- have to be dissolved by transmutation into spiritual energy. spiritual deliverance, or attainment, is consequently an act of creation. finally we come to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, e

m which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of man depends the perfection of faith. that which we call heavenly man, or the first divine manifestation, is the absolute form of all that is, the source of all forms and ideas: supreme thought. man is the central point around which all creation revolves. he is the noblest figure of all those that are harnessed to the chariot of god. 24 in nature, man is the centre and the world is the periphery of what the zohar calls the garment of god, 25 and the removal of this garment mysteriously does not disclose what lies behind it, but what lies within ourselves. it is not that w

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

fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became considerably changed. through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of veneration; but, after the reproductive power in man had risen to the dignity of a supreme god, the tree, to the masses of the people, became a symbol of the physical, life-giving energy in mortals and in animals. in other words, it became a phallic emblem representing the continuation of existence, or the power to reproduce or continue life on the earth. as a religious symbol it became the traditional tree of life. the tree, like nearly every other object in nature, was and sti

indoos there is but one almighty power, usually denominated as brahm or brahme- om or aum. this word in india was regarded with the same degree of veneration as was the sacred ieue of the jews. in later ages, the fact is being proved that this god, into whom all the deities worshipped at a certain period in human history resolve themselves, is the sun, or if not the actual corporeal sun, then the supreme agency within it which was acknowledged as the great creative or life-force- that dual principle which by the early races was recognized as elohim, om, ormuzd, etc, and from which the productive power in human beings, in plants, and in animals was thought to emanate. prior to the development of either tree or phallic worship, the sun as an emblem of the deity had doubtless become the princ

rgizing power in nature, and was identical with aleim, om, astarte, and others. the goddess esta, or vesta, or hestia, whom plato calls the "soul of the body of the universe" is believed by beverly and others to be the self-existent, the great "she that is" of the hindoos, whose significance is identical with the cushite or phoenician deity, aleim. according to marco polo, the chinese had but one supreme god of whom they had no image, and to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser god--probably the same as the "lord (masculine) of the jews, to whom they petitioned for rain, fair weather, and all the minor accessories of existence. upon the walls of the houses of the chinese is a tablet to which they pay their devotion. on this tablet

d to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser god--probably the same as the "lord (masculine) of the jews, to whom they petitioned for rain, fair weather, and all the minor accessories of existence. upon the walls of the houses of the chinese is a tablet to which they pay their devotion. on this tablet is the name of the "high, celestial, and supreme god" the principal word which this tablet contains is "tien" of this chinese deity barlow says "the chinese recognize in tienhow, the queen of heaven nursing her infant son. connected with this figure is a lotus bud, symbol of the new birth. originally in chaldea and in egypt, only one supreme god was worshipped. this deity was figured by a mother and her child, as was the great chinese go

ans. concerning the worship of a man and woman as god by the early arabians, prof. robertson smith remarks "except the comparatively modern isaf and naila in the sanctuary at mecca where there are traditions of syrian influence, i am not aware that the arabs had pairs of gods represented as man and wife. in the time of mohammed the female deities, such as al-lat, were regarded as daughters of the supreme male god. but the older conception as we see from a nabataean inscription in de vogue, page 119, is that al-lat is mother of the gods. at petra the mother-goddess and her son were worshipped together, and there are sufficient traces of the same thing elsewhere to lead us to regard this as having been the general rule when a god and goddess were worshipped in one sanctuary"[38 [38] kinship

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

te,'atthesame time he disapproved stronglyoftreatingouijaboards as toys, condemningthemas 'about the last plaything to beputintothehandsofchildren'.12fortyyears after his first (lecture on. mysticism tothelondon spiritualist alliance waite spoke tothemagain on'therelationship between mysticism and psychical research' on 10 april 1930.heacceptedthepossibilityofspirit communicationbutreaffirmed the supreme importanceofmysticism andofthegoalofdivineunion.howhis audience reacted isnotrecorded,buttheassociation clearly liked and admired him; somuchso that in 1938 it was suggestedthathemightbecome editoroflightin succession to george lethemwhowas in ill-health.theimmediate reason forthesuggestion was, however, somewhat bizarre, as waitenotedatthetime:thecouncil of the spliritualist] allliance] k

arted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysteriesofmagicpp.xli-xlii),for all his enthusiasm,however,waite was not uncritical. he disputed the antiquity

ation remainedhigh-buttressedby his long and learned latters pub255 lished inlight,2and by the lambasting he gave criticswithin the occult camp.93lastly, in this doctrine, and in the principles connected therewith,lies the only adequate basis for a new religionwhichshall be at once scientific and aspirational, positive and mystical; and such a religion is sincerely and honestly believed to be the supreme needofthe age by a large and increasingnumberofdevout and earnest persons_'hethataspiredtoknow' notexplain. he concludes his statements by advocating a new religion:thepublicationofazoth-whichfinally took place in february1893-wasonly a part of waite's scheme. equally important was thesettingup of a body that wouldworktowards the goalofputtinghis theories into practice. as a first step he

g him to the grade of adeptus exemptus and authorizing him to found' a new english society of the goldendawn.he was further empowered to 'choosetwolearned persons in order to make up the first three masters, and these he duly selected fromwithinthe ranks of the s.r.i.a. he was by now secretary-generalofthesociety, and chose as his companionstwoequally prominent members:drw.r.woodman (1828-91, the supreme magus (i.e. head) of the society and a learned kabbalist, and s.l.m. mathers,2a memberofthe society'shighcouncilwhohad already expanded the rituals on westcott's behalf and converted them.into workable form.on1 march 1888 the three chiefs issued themselveswitha charter to found 'isis-urania templeno.3',and gave themselves roles that mirrored their positions in thes.rj.a.:woodman was impera

nded;'weshall be, waite noted 'indeed an occultorderofunknownphilosophers-aconcealed' kind'.bothwaite and blackden had recently been made freemasons, and for twelvemonthsthey had gathered together all the obscure masonic rites they could find.notthatwaite had any intentionoffalling foulofthe masonic authorities; hewouldnotencroach on the jurisdictionofgrand lodge, grand 'chapter, great priory, or supreme council, andwouldseek possessionofonly those rites that were moribund, quasi-masonic, or unrecognized in england.theritualsofhisownorderwould utilize suitable elements from thoseofall the ritesthatthe secret council controlled.andby the timethattheconstitutionofthe secret councilofrites had been drafted (see appendix b, in may1903,he was determinedthatthe faction-ridden goldendawnshould be

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

uncle at martock in somerset, where he was made a mason in1872;butby1880he had moved to london, taken up his various occult pursuits and joined the rosicrucian society.forthe next ten years he advanced steadily both in medicine and in hermeticism: in1881he became a deputy coroner, in1882secretary general of the s.r.i.a; by1892he was coroner for north-east london, and in the same year was elected supreme magus of the rosicrucians. and during that same decade he made the discovery that was to bring him a doubtful kind of immortality. in1887,according to his own story, westcott acquired and translated a strange manuscript that had been written in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic

ree to carry on the order without interference from his nominal and non-existent superiors in germany. as his co-chiefs of temple no.3 (number 1 was sapiens dominabitur astris' fictitious licht, liebe, leben temple, and number2the equally fictitious hermanubis templeofthe unknown englishmen who held the cipher manuscript before woodford's alleged discovery of it) westcott selecteddrw. r. woodman, supreme magus of the s.r.i.a, of whom little is known and less need be said, and another rosicrucian mason,creation29samuel liddell macgregor mathers.tomathers, westcott entrusted the taskofreconstructing the cipher rituals so that they could be worked. he had already ensured, with mathers' help, that theorderwould be well publicized.thefirst step in promoting theordercame in february 1888, with a

here and in the32thegoldendawnappendices do not exhaust the activities of the order; the reader seeking full enlightenment, or more complete confusion, is advised to seekitout in the pages of israel regardie's compre255 hensive study. by march 1890, after countless aeons on the astral planes and two years in the real world, all opposition was routed and the hermetic order of the golden dawn ruled supreme over a bandofsome seventy-eight rosicrucians scattered about the country and gathered into its three temples.thesiting of these temples indicates the order's dependence upon the s.rj.a. for a con255 tinuing supply of members. isis-urania in london was, of course, the hub of the rosicrucian universe and held fifty-five members in its orbit, while osiris at weston-super-mare claimed eight an

l fratres and sorores. thesemssprovided the adepts who possessed the secret of their occult meaning, with the ability to extend the order of the g.d. in the outer subject to the approval of the chiefs of the second order.102thegoldendawnthisapproval having been obtained from the g.b. soror 'sap: dom. ast' in germany, the fratres 'quod scis nescis 's.rioghail mo dhream' and 'magna est veritas' the supreme magus of the soc ros in anglia, were duly instructed to extend the order in england, and this temple was consecrated as a successor to hermanubisno.2which had ceased to exist, owing to the decease of all its chiefs.thetemple no.iof licht, liebe, leben is a groupofcontinental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly

he hierophant with his sceptre so soon as the members are assembled. in case thehallis not duly oriented the following prayer should be recited by the hierophant before the formal openingbutafter the rehearsal of the lesser ritual.forthis purpose the hierophant should stand facing the true east, between that point and the altar.prayercreatorofthe universe, lordofthe visible world, who hast by thy supreme power set bounds to the magnitude thereof and hast, in particular, conferred special attributes to those limitations, grant, we beseechthee,that whatever mystic and hidden virtue abides in the radiant east, the dayspring of light and thefontoflife, may in answer to this our prayer be here and now conferred uponthethroneofthe hierophantofthis temple, who is the emblemofthat dawning golden l

GILBERT THE MAGICAL MASON

ers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwickshire, in 1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied medicine at university college hospital and after qualifying in 1871 he joined his un

r the 'rebellion' of 1900. the true history of the anna sprengelletters will probably never be known,butthere is nointroduction9doubt at all as to their spurious nature and virtually none that westcott was their author. he played only a very minor role in the later alarms and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any br

of freemasons' hall, and kenneth r. h. mac255 kenzie, who had received rosicrucian initiation in austria, while living with count apponyi as an english tutor, and also authority to form this allied englishmasonicrosicrucian society of a less esoteric character than the continental system. in 1866 the metropolitan college was founded; r. w. little, 30260, deputy provo g.m. of middlesex, was chosen supreme magus, with william james hughan the masonic historian, andw.h.hubbard as substitute magi; at about the same time the soc. ros. in scotia was founded.theright honble. lord kenlis became hon. president in anglia, and dr william robert woodman the secretary-general. frederick martin williams,m.p.,with the earl of jersey and colonel sir francis burdett were chosen as vice-presidents. the earl

ffice he held until his death in 1906; he was succeeded by james m. meek, who still holds the office and rules over a large group of fratres, who hold meetings with strict regularity. this college has published several volumes of transactions. robert w. little died in 1878, and was buried at honor oak cemetry, and the tomb stone records his rosicrucian eminence. william robert woodman,m.d.,became supreme magus. during his rule the province of northumbria and college of newcastle were consecrated, with charles fendelow as chief adept, and the demiurgus college at melbourne, australia. the high council library was founded upon a bequest of books bydrwoodman, and now includes a thousand volumes. 1878.theisis unveiledofh.p.blavatsky was published; it36themagical masoncontains many medieval ros

ceived adeptship from the continental frat255 ernity. in 1891, during xmas week, dr woodman died after a few days illness; he lies buried in willesden cemetery, where a suitable rosicrucian inscription may be read upon his tomb stone; and early in 1892drwilliam wynn westcott, who had served as secretary-general for many years, and had given numerous lectures on mystical subjects, was installed as supreme magus by charles fitzgerald matier, a past s.m. in scotia. in 1900, dr wynn westcott publisheda short historyofthethehistory oftherosicrucians 37.'oc.rosie in anglia;this has beenoutofprintfor many years. in 1901,'theorderoflight',a semi-rosicrucian insti255 tution, controlled 1870-1880 by maurice vidalportman,was revived at bradford by the rosicrucian adepts,drj,b. edwardsandt.h.pattinson

GILBERT THE SORCERER AND HIS APPRENTICE

ces operating from the spiritual on the material world. by the theory of divination the process of shuffling and cutting the cards according to the prescribed method would indicate the influences operating on the querent. we may perhaps compare the symbolic designs to the vignettes illustrating chapters in the egyptian book of the dead.ifthis theory is in any way correct it is obvious thatitis of supreme importance to preserve by all means the ancient symbolic designs, and if possible to restore them to the state in which the original designers intendedtoset them forth. archaeological research is continually bringing to light new and unexpected discoveries, and it may well be that any day some fresh evidence may be forthcoming on the forms of the tarot, before the earliest that are now kno

ng on some dearly beloved.thesame formula being used according to the intention either for blessing or cursing.thepiercing with a stone knife is paralleled by lady monro's elf arrows; these being. of course, the flint arrow heads, believed in celtic scotland to havebeenmade by satanic agency.inegypt flint weapons which are found-in great abundance were considered as relicsoftheearlier gods,theone supreme, the all-father, neter, whose worship was pre-dynastic,beingsymbolized by an axe, whose head inthetomb paintings is bound to the shaft by thongs, proving that it was a flint head.thelater symbol had the shaft wedged into a socket in the head,showingthatmetalhadsuperseded flint.thenext book of the papyrus directs the exorciser to writedownthe namesofall the male. and female. demons of which

ve existenceofthe.kabalaunthinkable, unapproachable;'betweenparabrahm and humanity there canbeno intercourse whatsoever: the one is totally incompre255 hensibletotheother, therefore prayer is an absurdity. the buddhist says that heinvokes-hishigher self, and he is quite right; that is the highest heknows,andhe is quite right to invoke the highest he can reach. buddhi, the vehicle of the ineffable supreme, is undeveloped and unknown; therefore the intellectual abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can comprehend.'iam the way, the path, and the light' thisidearuns through t

ors. well, the bull symbol in the course of time,andabout the period when moses was born, gives way to the symbol before it, aries. moving backward through the signs, the sun atthevernal equinox occupies the sign of aries, and then the lamb or the ram comes to be worshipped allover the world. and whenisay 'worship ,idonotmean literally, but that the lamb or ram symbol is taken as the glyph of the supreme god;and,the ram is also the symbol of thesun.and so, when the sun is rising at the vernal equinox in the sign of the ram, we have thelordon his own throne, so to speak, and that is one reason for what otherwise might be a very curious fact, that from that timetillnow the vernal equinox has been said to take place on the first: point of aries, a conventional sign. long ago the sun movedouto

ions, called after the old signs, and they stuck to the name of aries. i have no doubt any astronomer could give you a dozen reasons why. the occult reason why is, that thatsign-thesun on his own throne, symbolising the male principleslain..the lamb slain before the foundation of the .184 the sorcerer and his apprenticeworld, showing, too, the moon, his mate- is the glyph of the whole period, the supreme glyph. the lamb of god is the glyph, one supreme glyphofthechristian church all over the world now just as much as the pascal lamb in the time of moses, the ram symbol of zeus, the ram of phryxos helle, and the ram of many another mythology of the same date. this is also the meaning of the horned moses. many people have asked, and some have asked in vain, unless from an occultist, what the

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

topics. beswick s vehement denials my ideas are too original generally for me to go to channing for assistance; and i am not indebted to a single man, living or dead. for a single idea or suggestion. in my papers on astronomy& 12[12] h. v. b. voorhis, concerning the swedenborgian rite, in collectanea, vol. 8, part 3, 1966, p. 226. the documents to which voorhis refers were in the archives of the supreme council 33 of the ancient& accepted rite for canada. they have subsequently disappeared 13[13] new jerusalem magazine (boston, vol. 30, 1857/58, p. 18, report of the committee of ministers on the case of mr. beswick magnetism were not matched by steadfast action, and because he was of a retiring sensitive temperament and hurt at being so unjustly used by a single malicious slander he retir

nd begs to receive the degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if the whole episode was not pure fantasy) but nothing came of the meeting and there is no trace of any correspondence between pike and beswick, nor of any swedenborgian rite rituals, in the archives of the supreme council of the ancient& accepted rite (sj) at washington. the other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care b

at all were admitted, for no further temples were established and menei temple passed away: we worked it as a common lodge ourselves, then left it in the hands of others, and from others made our grand lodge of the state of new york 26[26. this first grand lodge of the swedenborgian rite had only a brief existence and its only recorded formal act was on 3 june 1872, when it issued a charter for a supreme grand lodge and temple for the dominion of canada27[27. the charter was signed by beswick as supreme grand master, by c. s. westcott as supreme grand senior warden. and by o. n. c. schach as supreme grand junior warden. we can thus be certain that in the real world the swedenborgian rite had at least six members in the united states of america although five of them were active for no more

r of 3 june, but there had been only ten petitioners whereas beswick insisted on twelve charter members each of whom was to pay him $20 (for the names, see the appendix. thus the grand lodge and temple of canada, with its headquarters at maitland, ontario, was not finally set up until 1873. the three principal officers, who retained their ranks ad vitam, were william james bury mcleod moore, m.w. supreme grand master: thomas douglas harington, r.w. supreme grand senior warden; and george canning longley, r.w. supreme grand junior warden. all three were active in almost every masonic degree that was worked in canada, but whether they were ever 26[26] memorandum to longley, quote in voorhis, op. cit, p225 27[27] the kneph, vol. 3, no. 1, january 1883, p. 3. voorhis, op. cit, gives the date a

le in most other masonic bodies also, with one significant exception: in the antient and primitive rite longley was grand master ad vitam of the sovereign sanctuary for canada from its foundation in december 1882 to his death on 23 february 1885. earlier, in february 1876, he had been active in importing the antient and primitive rite from the u.s.a. and in august of that year he had acquired the supreme rite of memphis and the reformed egyptian rite from 28[28] lt. col. w. j. b. mcleod moore (1810 1890) was provincial grand prior of canada in the masonic order of knights templar, becoming grand master of the sovereign grand priory of canada on its formation in 1884; thomas douglas harington was the first sovereign grand commander of the supreme council 33 of the ancient& accepted rite for

GILBERT R A THE MASONIC CAREER OF A

periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, h

ndant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including jo

he was not driven by a desire for power; all his eager gathering of masonic rites was for the dual purpose of bringing together the various lines of what he saw as a type of 'masonic apostolic succession' and the subsequent quarrying of their rituals for the benefit of his own projected order. waite had no intention of encroaching on the jurisdiction of grand lodge, grand chapter, great priory or supreme council, and sought possession only of rites that were moribund, quasi-masonic or unrecognized in england. they were to be brought together under the control of a 'secret council of rites' that had been created by himself with the aid of blackden and palmer-thomas, at the latter's home on 2 december 1902: 63[63] the secret tradition in freemasonry and an analysis of the inter-relation betw

rites the secret council of rites s+c+r constitution (1) the s.c.r. was constituted on december 2nd, 1902 for the determination in a particular direction of existing mystic interests, more especially in connection with masonry and the orders which are connected with and dependent upon it (2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s;

ar, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism

GLOBAL FREEMASONRY

te-rendu" of the grand orient it has been proved that all the anti-clerical measures passed in the french parliament were decreed beforehand in the masonic lodges and executed under the direction of the grand orient, whose avowed aim is to control everything and everybody in france "i said in the assembly of 1898" states the deputy mass, the official orator of the assembly of 1903 "that it is the supreme duty of freemasonry to interfere each day more and more in political and profane struggles "success (in the anti-clerical combat) is in a large mea- global freemasonry die sure due to freemasonry; for it is its spirit, its programme, its methods, that have triumphed "if the bloc has been established, this is owing to freemasonry and to the discipline learned in the lodges "we need vigilanc

ding to information from the lodge publication 10,000 famous freemasons, mazzini rose within the masonic lodge, and years later, in 1867, was chosen master mason of the italian grand orient. in 1949, at a ceremony in rome to mark the unveiling of a statue of mazzini, 3,000 masons gratefully remembered their grand master. garibaldi, mazzini's right-hand man, achieved the 33rd degree of the italian supreme council in 1863, and in 1864 was chosen italian master mason. in memory of this master mason, a lodge is named after garibaldi, which is attached to new york "valley" with the number of 542. masonic propaganda depicting garibaldi as a great hero. masonic revolutionary agenda in russia apart from italy, it is also possible to find traces of masonic revolutionary activities in many other cou

GNOSTIC CATECHISM

periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, h

ndant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including jo

he was not driven by a desire for power; all his eager gathering of masonic rites was for the dual purpose of bringing together the various lines of what he saw as a type of 'masonic apostolic succession' and the subsequent quarrying of their rituals for the benefit of his own projected order. waite had no intention of encroaching on the jurisdiction of grand lodge, grand chapter, great priory or supreme council, and sought possession only of rites that were moribund, quasi-masonic or unrecognized in england. they were to be brought together under the control of a 'secret council of rites' that had been created by himself with the aid of blackden and palmer-thomas, at the latter's home on 2 december 1902: 63[63] the secret tradition in freemasonry and an analysis of the inter-relation betw

rites the secret council of rites s+c+r constitution (1) the s.c.r. was constituted on december 2nd, 1902 for the determination in a particular direction of existing mystic interests, more especially in connection with masonry and the orders which are connected with and dependent upon it (2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s;

ar, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism

GNOSTIC HANDBOOK

erse images and language forms. these definitions while divergent in form, have one thing in common, they all define god without the using descriptions in moral or ethical terms. god simply is. in some sense this is central to the gnostic understanding of god for he/she/it is beyond definition, to define god in any way, is in some sense, to limit he/she/it. for the saivite hindu, for example, the supreme deity is defined as shiva with brahma and vishnu simply being modes or personas. while in other traditions, brahman or vishnu is supreme with the other deities being modes of its expression. in each case, there is still a further more transcendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to th

mportance, something occurred and the algebra we use to represent it is somewhat irrelevant. the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils (a medieval gnostic sect) had an answer which was at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, obolensky what are we to make of such specula

ge settles down. people become poorer in vigour and lustre. they are wicked, full of anger, sinful, false, and avaricious. bad ambitions, bad education, bad dealings, and bad earnings excite fear. the whole batch becomes greedy and untruthful. many sudras will become kings, and many heretics will be seen "there will arise various sects; sannyasins wearing clothes colored red. many profess to have supreme knowledge because, thereby, they will easily earn their livelihood. in the kali age, there will be many false religionists. india will become desolate by repeated calamities, short lives, and various diseases. everyone will be miserable owing to the dominance of vice and tamoguna; people will freely commit abortion "earth will be valued only for her mineral treasures. money alone will conf

he old testament, it occurred the gnostic handbook page 72 after the captivity in babylon when yahwehist scribes took control of diaspora israel in babylon and re-moulded judaism into a new form. this new form was based on literalist and fundamentalist not gnostic values. the yahwahist tradition was embodied, the el demolished and the priest class was edited into the old testament to make it seem supreme. the old testament, as such, is a very edited book. it was written by a priest class which existed a long time after the original events, and a class which wanted to destroy the traditional power of the qadesh (see later discussion of this group) and mould the yahwahist tradition into a militaristic style cult. this moulded old testament (combined with the talmud) became the text of modern

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

piritual world, and formed what is known in gnosticism as the great schism. the great schism the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, page 122. obolensky. the world is the work of l

l four bodies, but give offer more detail (see fig 12) gnostic theurgy page 47 the seven bodies of man the self the self only exists only in potential, it remains embryonic until awakened by transfigurative processes. it is the pneumatic light spark that is caught in matter. the theosophical and rosicruican structure of man four bodies. seven bodies seven bodies (theosophy (rosicrucian. yechidah. supreme self. higher forms of being. yechidah. mediator self. higher forms of being. ruach. spiritual soul. divine spirit. ruach. higher or intuitive soul. life spirit or higher thought. nephesh. instinctual body or prana. lower thought. nephesh. astral body desire body (three aspects. guph. physical body. dense& vital body. fig 12 gnostic theurgy page 48 the mediator self this is the form which i

he pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lower chakras. the characteristic of the city is that of being the capital city where the supreme court and priests of babylon sat in judgement. it can hence be understood that the pergamos is the seat of control and discrimination (right thinking. however, there is clearly a great danger, for the priests of babylon are fallen. accordingly, it is imperative that our self-control comes from the true self, not just from subpersonalities or the mind. the mind is a great servant, but a dan

heurgy page 104 of the letters can be related to colours, sounds, images and all manner of correspondences. these correspondence represent the vibration or essence of which each letter is a symbol. the letters are divided into three groups, each representing a different phase of the emanation process. yah, the lord of hosts, the living god, king of the universe, omnipotent, all kind and merciful, supreme and extolled. who is eternal, sublime and most holy ordained and created the universe in twenty two mysterious paths. namely out of the seraphim who art three: idea, word and word in form, which are in him one and the same. they consist of a decade out of nothing and twenty two fundamental letters (which) he divided into three holy divisions the three mother letters, fundamental or first e

i sophic forces sophia anti-logic forces logos fig 33 treasury of light world of the archons gnostic theurgy page 119 mithra is a fascinating case as there is a certain mythos which explains the nature of the solar sphere extremely well. while mithra is seen as a solar god, at times he is also seen as a saturnian lord ruling over the sun and moon. this is because saturn was related to zurvan, the supreme god of time (equivalent to the lord of wisdom, with the logos being related to the sun and sophia to the moon. whilst mithra was a sun being, the saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we realise that saturn is the guardian of the abyss, and con

GOETIA LUCIFERIAN

abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

gs for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silenc

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

sh rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need fo

se rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http/

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

anctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. t

GOLDEN DAWN RITUALS B

taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha alga hyha alga the sigil of the "wheel of spirit" should be traced in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 observe

wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or an

de by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the qabalistic cross. step 2 a) move to the east, and holding your magical sword in your right hand, make the closing active spirit pentagram. visualize it bright white while vibrating the word "exarp (pronounced ex-ahr-pey, stabbing the pentagram with the sign of the enterer on the last syllable of the name. b) feel the energies, and then d

GOLDEN DAWN RITUALS C C1

of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing

hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the seph

act, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wish

en this until thou hast arrived at a higher grade than that of z.a.m. remember, also, that the, if the apex is downward, is an extremely evil and hurtful symbol. and for this reason is it that the symbols of the elements are not usually traced as sigils, but are replaced by kerubic emblems of k, e, b, and the" addendum: important points 1. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular letter

. also, trace the planetary symbol within the center of each, and then vibrate the name atyrara. 8. then, after the above planetary work has been done, turn unto the quarter of the planet of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of the supreme hexagram. 9. when thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respe

GOLDEN DAWN RITUALS D

y the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding yo

GOLDEN DAWN RITUALS E

the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows the

GOLDEN DAWN RITUALS ENOCHALL

n power. i dlugam: is given. i l: is all one. i li or ili: in the first/ the first. i salman: is a house. i salman paradiz: is a house of virgins. i ta: is as. i vmd: is called. i za zaz: have framed: ia i don: of the all-powerful. ia ial: conclude us. iaaasd: calling angel of fire angle of water tablet. iaba: subservient angel of fire angle of earth tablet, also known as ianba. iabes: god/ lord/ supreme life. iada: god. iad baltoh: the god of righteousness. iad oi as momar: of him that is, was, and shall be crowned. iad: god/ the god/ the lord/ of him. iadnah: the ark of knowledge/ knowledge/ divine knowledge. iadnamad: knowledge/ the undefiled knowledge. 29 iadoiasmomar: him that is was and shall be crowned. iadpil: him/ to him/ a title of god "he that lives" iahl: subservient angel of w

GOLDEN DAWN RITUALS G

th the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and

he veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentagram of the specific element that you are working in. for example, if you have consecrated the fire wand only, you may close with the supreme banishing ritual of fire. although the above ceremony may seem like an extreme amount of work, the proper empowerment of any magical tool is absolutely critical for future working. the tool, when at all possible, should n

GOLDEN DAWN RITUALS U3

s here, at this point, that the adept no longer is in conflict with himself, but rather is in perfect equilibrated harmony. we might say that the thought and the action become one. although some occult groups strive to understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou

GOLDEN DAWN RITUALS VENUSZAM16

nvoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glor

GOLDEN DAWN RITUALS Z2

the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curcurbi

GOLDEN DAWN RITUALS Z3

eneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foot is advanced about six inches representing the foot on the side of dsj put forward and taking a hesitating step

GOLDEN DAWN RITUALS ZAM15

3 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishin

GOLDEN DAWN RITUALS ZAM16

the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence a

GOLDEN DAWN RITUALS ZAM19

been given to man a more excellent, admirable, and wholesome book than the holy bible; blessed is he who possesseth it, more blessed is he who reads it, most blessed of all is he who truly understandeth it, while he is most like to god who both understands and obeys it. chapter xi now, whatsoever hath been said in the fama, through hatred of impostors, against the transmutation of metals and the supreme medicine of the world, we desire to be so understood, that this so great gift of god we do in no manner set at naught, but as it bringeth not always with it the knowledge of nature, while this knowledge bringeth forth both that and an infinite number of other natural miracles, it is right that we be rather earnest to attain to the knowledge of philosophy, nor tempt excellent wits to the ti

GOLDEN DAWN RITUALS ZAM22

e, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall n

ram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when

4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy h

GOLDEN DAWN RITUALS ZAM24

ierophant as the expounder of the mysteries, but not on him alone, for all must work together to encompass the good of all. i invite you, therefore, not only to take counsel with the chiefs of the second order on all important occasions and to maintain a regular communication with the guardians of the outer temple, but to consult and assist the lesser officers so that these rites which, under the supreme authority, are about to be placed in your hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all thi

th the attribute to lawful revealer of the mysteries for those whom we are leading toward the light. you are the adepti of those mysteries and you can assist him to proclaim them, that those who are still without may be lead by loving hands to that which is within. fraters et sorors of the r.r. et a.c, i now invite you to join with me in a common act of prayer. all face east. we give thee thanks, supreme and gracious god, for the manifestation of thy light which is vouchsafed to us, for that measure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he

cceptable sacrifice, which is love expressed toward god, man and the universe; now, therefore, i confess and testify thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation (sits down (installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant) hierophant (reads his confession "in virtue of the power to me committed, i proceed to invest my officers. let the hiereus come to the east (hiereus standing in the east, is invested with th

GOLDEN DAWN RITUALS ZAM9

d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissio

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

0 introduced by the olmecs and much associated with the later maya,41 which predicted the end of the world on 23 december ad 2012. if the calendar, and the preoccupation with time, had been part of the legacy of an ancient and forgotten civilization, the maya must be ranked as the most faithful and inspired inheritors of that legacy. time as the archaeologist eric thompson put it in 1950, was the supreme mystery of maya religion, a subject which pervaded maya thought to an extent without parallel in the history of mankind. 42 as i continued my journey through central america i felt myself drawn ever more deeply into the labyrinths of that strange and awesome riddle. 36 the ancient kingdoms of mexico, pp. 54. 37 mexico, pp. 669-71. 38 for further details, see the gods and symbols of ancient

time before leaving abydos, there was one other puzzle that i wanted to remind myself of. it lay buried in the desert, about a kilometre north-west of the osireion, across sands littered with the rolling, cluttered tumuli of ancient graveyards. out among these cemeteries, many of which dated back to early dynastic and pre-dynastic times, the jackal gods anubis and upuaut had traditionally reigned supreme. openers of the way, guardians of the spirits of the dead, i knew that they had played a central role in the mysteries of osiris that had been enacted each year at abydos apparently throughout the span of ancient egyptian history. it seemed to me that there was a sense in which they guarded the mysteries still. for what was the osireion if was not a huge, unsolved mystery that deserved clo

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

odge can be defined and thus identified in only one way and by one set standard: the subversion of the true will. this is the essence of black magick, and is its only true definition. aleister crowley explained it this way: the magical will is in its essence twofold, for it presupposes a beginning and an end, to will to be a thing is to admit you are not that thing. hence to will anything but the supreme thing is to wander still further from it any will but that to give up the self to the beloved is black magick yet the surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. the majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. they have no real wil

ed to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic additio

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

l, for convenience) the astral body from the physicai body. as our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. in this way we become aware of the existence of what we can, for convenience, the holy guardian angel, ami the more we realize the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him" aleister crowley, magick without tears the ultimate goal or objective from practicing enochian magick is to unite the microcosm with the macrocosm; the subjective self with the objective universe. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved b

ich means "the highest understanding is the understanding of truth" the figures in appendix d show that each great cross contains two squares that are used for both the vertical and horizontal bars. the letters of these squares can be arranged to spell an important 8- lettered magical word: lahalasa (lah-hah-lah-sah. this narre (actually it is the phrase l-aha-las-a) can be roughly translated as "supreme treasure zones."the gematric value of this word is 48, an important number in enochian magick: it is the number of the magical formula of 45 iao (see the formula of iao later in this manual. this word can also be used in magical operations in the form of a magick square as shown below. the gematric value of this square is 96 where 96= 48 x 2. each letter of the word lahalasa is used twice

k with that deity which is essential for success. if properly done, a single vibration will leave you exhausted and drained of energy. 65 egyptian deities the egyptian theogony is the noblest, the most truly magical, the most bound tome (or ratherl to it) by some inmost nstinct, and by the memory of my incarnation as ankh f n-khonsu, that i use it (with its graecophoenician child) for all work of supreme effort. aleister crowley, magick without tears l am iike a god. viere is no body component of mine that is lacking fits relationship] with a god. the book of the dead, chapter xlii enochian magic describes the method of determining the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate

the god) and then enact well-known incidents that involve the desired deity while assuming the role of that deity. 86 elements of an invocation every magician must compose his ceremony in such a manner as to produce a dramatic clima at the moment when the excitement becomes ungovernable, when the whole conscious being of the magician undergoes a spirituai spasm, at that moment must he utter that supreme aduration. aleister crowley, magick in theory and practice the objective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfu

ther to stand independently on his own, so the human mind tries to stand on its own. it denies its inherent dependency. the being confronted in des will be your own ego. if you see an angel or other being in des, know i t to be an aspect of your own human mind. when crowley entered des he saw his ego in the form of a golden eagle, but it can take on many forms. below des the ego appears to have a supreme control over things. most people worship their egos in one way or another. in des you see it for what it really is and the intuitive feeling will come to you that there is much more to 206 your inner being, your self, than this ego. zen buddhism teaches that the ego is a social fiction. in des this f ict ion is stripped away. the ego is not supreme, nor is it independent. crowley's golden

GREY W G CONDENSATION OF KABBALAH

to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creation. from the combination of 0+ 1, came the idea of pure consciousness pouring out in a consequent creative stream. this was considered as a competence to construct anything and everything needed for life. this called for supreme wisdom, so this second field or sphere, was named chochmah which means wisdom in hebrew. putting 0+ 1+ 2 concepts together, it seemed obvious that

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

en wakes wipune out of her grave (rune 10, as o^inn does vcila. ilmarinen, the smith-god of the finns, reminds us of hephfestus and volundr, but makes a deeper impression than either; he fashioned a wife for himself out of gold (conf. p. 570 n. to the lapps, sarakka means creatress, from saret to create, a goddess of fortune. all finnish nations use yumala as a general name for the xxxll peefaoe. supreme being in the sense of our god or the slavic bogh, to which corresponds the swed. lapp, yupmel, norw. lapp, ibmel; but the syrian have also yen (gen. yenlon, the permians en, the votiaks inmar^ the tchei'emiss yumn. along the northern edge of europe and over the ural into northern asia extends this widespread group of nations of the finn kind, their languages and myths shewing everywhere a

t a stir been made against it from abroad. it is remarkable how the same soil of old-german faith in scandinavia and britain proved receptive of protestant opinion; and how favourable to it a great part of france was, where german blood still held its ground. as in language and myth, so in the religious leanings of a people there is something indestructible. gods, i.e. a multiplication of the one supreme incomprehensible deity, could only be conceived of by germans as by others under a human form (p. 316, and celestial abodes like earthly houses are ascribed to them. but here comes a difference, in this reluctance to exhibit the immeasurable (that magnitude coelestium) in visible images, and confine it between earthly walls. to make a real portrait of deity is clean impossible, therefore s

ei into ot proves no connexion between them, the change being common to many verbs(\ei-rru xolttos /cei/tat koltt; vates, at once seer and singer, is an important link. tr.^ns. vol. iii^ b 900 poetry (and our smid equally stood foi' the fraraer of tlie lied or lay, on. liosa-smisr, was to be specially marked, this was done by the ohg. scuof, os. as. scop (p. 407-8 n, which reminds at once of the supreme shaper of all things and of the shaping norn. the on. has no skopr^ that i know of, but instead of it a neuter shxid, which i only grope after dubiously in ohg (pp. 94. 649, and whose origin remains dark^ skdidskapr, as. sc6pcrceft= poesis. the romance poetry of the mid. ages derived the name of its craft from the prov. trobar. it. trovare, fr. trouver^ to find, invent, and trohaire, trova

l lights: as a nocturnal hunt of male, and as a stately progress of female, deities; both, especially the last, occurring at stated seasons. the precise meaning of the word' host' calls for a third explanation: it marches as an army, it portends the outbreak of war. wuotan (the old father of hosts, p. 817, rackelhernd, berhtolt, bestriding their wlute war-horse, armed and spurred, appear still as supreme directors of the war for which they, so to speak, give licence to mankind. there is more than one legend of enchanted mountains, in whose interior becomes audible, from time to time, drumming, piping and the clash of arms: an ancient host of spirits and gods is shut up inside, and is arming to sally out. i do not know a finer, a more perfect legend in this respect than that of the odenherg

nce mentioned of the word' wunsch' which, like sselde, signified both the sum total of happiness and a personal being wunsch or seelde. the diminutive form of it in wunscili-gerta leads me to see in this compound no reference to a person, but to a thing: it is the gerta (yard, rod) by possessing which a man becomes partaker of all earthly bliss. the bestowal of that bliss proceeds from wuotan the supreme (p. 419. the 13th century poets also use the term. conrad in bis schmiede 664 (614, comparing the virgin to the rod of moses' du bist diu wiinschel-gerte, dar mit (wherewith) liz einem steine wazzer wart gestagen' and 1306 (1261 ^du saelden (saelden) tviinscjielgerte' in his troj. 19888, of helena ^schoene als ein wunsch elgerte kam sie geslichen (gliding) lifreht' as danish folk-songs use

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

seems to have had a more limited range than the veneration of water; it is only in that passage of the as. prohibitions quoted p. 102, and in no other, that i find mention of fire. a part of the reverence accorded to it is no doubt included in that of the light-giving and warming sun, as julius caesar (p. 103 above) names sol and vulcanus together, and the edda fire and sun, praising them both as supreme: eldr er beztr med yta sonum, ok solar syn/ fire is best for men, seem. 18b (as pindar says water is. in superst. b, 17, i under stand observatio pagana infoco of the flame on the hearth or in the oven: where a hearth-fire burns, no lightning strikes (sup. i, 126; when it crackles, there will be strife (322. 534. compare with this the norwegian exposition (p. 242; so long as a child is unb

solt. fasolt must be an old word, if only because it is hard to explain; does it come under the ohgr. fasa, fason (graff 3, 705? in on( fas* is superbia, arrogantia; the name seems to express the overbearing nature of a giant. mermeut, which occurs nowhere else, perhaps means the sea-mutterer? schm. 2, 552. 653 has maudern, inutern, murmurare. these demi-gods and giants stand related to donar the supreme director of clouds and weather, as ^eolus or boreas to zeus. and from zeus it was that the favourable wished-for wind proceeded: aios ovpos, od. 5, 176. wuotan (the all-pervading, 1 sup. i, 282. praetorius s weltbeschr. 1, 429: at bamberg, when a violent wind was raging, an old woman snatched up her mealsack, and emptied it out of window into the air, with the words: dear wind, don t be so

ressions on tlie full-moon s disc have given rise to grotesque but similar myths in several nations. to the common people in india they look like a hare, i.e. chandras the god of the moon carries a hare (sasa, hence the moon is called sasin or sasanka, hare mark or spot. 1 the mongolian doctrine also sees in these shadows the figure of a liares bogdo jagjamuni or shigemuni [the buddha sakya-muni, supreme ruler of the sky, once changed himself into a hare, simply to serve as food to a starving traveller; in honour of which meri torious deed khormusta, whom the mongols revere as chief of the tenggri [genii, placed the figure of a hare in the moon. the people of ceylon relate as follows: while buddha the great god sojourned upon earth as a hermit, he one day lost his way in a wood. he had wan

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

in what form thou shalt desire, whether it be visibly or invisibly; i will answer a! thy desires. and in testimony whereof, and before all the powers of heaven, i have hereunto set, subscribed, and confirmed my character unto thee. so help me god. fiat. amen. the character of turiel. fimethe imperator's greetings i am delighted that the rosicrucian press, printing and publishing department of the supreme grand lodge of the a.m.o.r.c, has again decided to publish a new edition of the official manual. i know that it is greatly needed and will be sincerely appreciated. years ago we issued a small, private manual for our lodges but that issue soon became exhausted and others followed. this new manual will take the place of the older ones and will, as usual, contain changes and additions design

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

rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground" but was preserved for 600 years in the knights templar building, built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister of the foreign legation. ordained priest of the ashrama in india.honorary councilor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co

ye and imagination of thousands who visit rosicrucian park each month. the rosicrucian egyptian museum houses one of the largest collections of egyptian, assyrian, and babylonian antiquities on display in the united states. many of the museum's acquisitions are extremely rare and draw distinguished visitors from all over the world [18] great american manifesto issued by the charter members of the supreme grand lodge as founders of the order in america the ancient and mystical order rosae crucis in the united states of america, its territories and dependencies, shall be an independent organization operating under its own constitution. its purpose shall be the same as those of the "order rosae crucis" throughout the world, and its constitution shall be identical in spirit with that which gui

ll embody such changes or modifications as will properly meet the requirements of this jurisdiction. therefore, it is declared that the attached constitution, of which this pronunziamento is a part, was prepared after consultation with all possible authorities and with proper discussion by all the founders of the order in america, and was finally approved and adopted by the charter members of the supreme grand lodge in america and shall be adopted and ratified by all lodges now organized or hereafter to be organized and chartered by the supreme grand lodge or the imperator of the order in america. decreed and issued june, 1915, at a meeting of the first american supreme council held in the city of new york, n.y [19] part two extracts from the constitution and statutes of the grand lodge of

HAMIL THE ROSICRUCIAN SEER

ceived, but had not read, would have a beneficial tendency.thereply was- c.a-'iam of opinion that they are of great service to his cause. i regardmrowen very highly; and his works are equal to himself; but in some things he is wrong. could he but believe in the redemption of christ, and look for salvation through his atonement, and believe that nature owes its existence to god, and that he is the supreme ruler of all things, i should firmly believe him to be a man with few equals upon earth' i shall be engaged as usual on tuesday the z rst inst, but i purpose, if agreeable, calling upon you on wednesday the 22nd, and i can then arrange which evening will suit you for me to bring my young friend with me to london. trusting you are in good health, i am, dear sir, yours faithfully, robert owe

human appreciation by our senses; and spirit when too refined or etherialized to be perceived by men except when mesmerised or out of the normal state.'c.a.-thespirit of man can appreciate them more fully when separated from the body.'i3.-thatgod and nature are omniscient and omnipre255 sent.'c.a.-itis wrong for him to so closely connect nature with god. although nature is his work, and he is the supreme ruler, he views it in the same way that an artisan would view a piece of elaborate machinery that he had made, and which would act under one principle until he chose that it should be stopped.'14.-omnipotent,-exceptthat he cannot change the laws of nature, which would be to change his own qualities which are unchangeable' c.a.-asnature and god are quite separate, so he can changeitwithout

le qualities' c.a.-heis right.'5.-thatsome notion of the almighty power of these combined elements may be conjectured from observing the extent of motion, life, and instinct or mind, in one of the minute beings seen through a glass of great magnifying power in a drop of water' c.a.-heis right in that conclusion, but not in using the wordmind.'6.-that the aggregate of these elements constitute the supreme mind, or the god-head.'c.a.-theydo not.'7.-thatthese elements,-their inherent unchangeable qualities,-and their aggregate power, or suprememind,255co-exist externally.'c.a.-theydo not.'8.-that, as nothing could have existed before them, they are the great first cause of all things; and that, as nothing can exist after them, they are first and last and everything' c.a.-theywere first; but a

l await your appearance' and my seer remarked,'now he has turned round and walked away.'rsthjan.,1857-3.45p.m.indweljersof theworldofspirits143the authorof"lachiavo del cabinetto 'yes, i knew him in my life 'i always understood that romish priests who underwent the purifying by fire were first strangled at the stake''therewere some instancesofit,butit was not a rule. it is left to the optionofthe supreme judge the modeofexecution.ifhe had a purpose to effect he might do so,butnot from mercy, for that was never a partofhis nature. but whenever the tortureof"thenails" was inflicted it was perfect evidence that the extreme would be gone into, and, insteadofthe fire being kindled after i was bound, it was made first, and i was thenputin, and if necessary, an iron framework would have been thro

iefs and sentiments of lero].2.i believe in three persons and one god, father, son and holy ghost, i recognise the father as creator and sole director of the universe and all the elements it contains. but his son, jesus christ, is the one most essentially necessary for the salvation of mankind.theholy ghost the comfor255ter-thespirit emanating from the two combined who together with them form the supreme being.excerptsfrom thecrystalmssii5god, angels, or man should in the least relieve them from these frightful torments. death is the transition from the corporeal to the spiritual state, but in passing from life into death man only loses hisflesh-themind, faculties and desires are exactly the same as those with which he quitted the earth, as he loses these faculties so he loses the percepti

HANDBOOK OF EGYPTIAN MYTHOLOGY

greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the holy city of abydos and the cult of osiris. ironically, the finest temple at abydos was built by seti i, a king who was named after seth, the great enemy of osiris.50 this temple of seti i is so large and well preserved that its scenes and inscriptions have been use

. this strain of thought seems to be reflected in the roman period hermetic text known as the asclepius. in this dialogue, hermes trismegistus warns that in the old age of the world the gods will go back to heaven, egypt will be deserted, and all the people will die. 47 references to an absolutely final destruction are rare in egyptian or egyptian-based texts. even the asclepius promises that the supreme god will remake the world. the eschatology of egypt is most truly represented by the cycles of destruction and renewal expounded in the new kingdom underworld books. many of the events from this linear time line recur in cyclical time. cyclical time the egyptian universe remained eternally the same only through constant change in the form of cycles of decay, death, and rebirth. the ourobor

rch material on ancient egypt. this is the best place to go for information on tutankhamun, and there is an excellent children s section. mythology gallery members.aol.com/egyptart/ a beautifully illustrated introduction to egyptian mythology by artist richard deurer. it has a helpful glossary and good lists of deities and symbols but a poor bibliography. sca guardians.net/sca/ the website of the supreme council of antiquities, the organization in charge of all archaeological sites and museums in egypt. the site is not updated as often as it might be, but it does have interesting information on current excavations. tour egypt www.touregypt.net/gods1.htm the official site of the egyptian ministry of tourism. go to its old egypt mythology section for detailed information on egyptian deities

HEAVEN HELL

nt of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats

ed general plans of the tuat. how the egyptians imagined the dead to live in the tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepet or sekhet-aaru, was originally a copy of some very fertile region in the delta, and, to the very end of the period of nati

HELENA BLAVATSKY NIGHTMARE TALES

ens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the blossoms of life and causes its egoof clay to draw the soldier's blade, assuring him it is in defence of his country. prompting each other to action, they defeat the enemy and cover themselves with glory and pride. they makethe haughty foe bite the dust at their feet in supreme humiliation. for this they are crowned by history withthe unfading laurels of valour, which are those of success. they make a footstool of the fallen enemy andtransform their sire's little kingdom into a great empire. satisfied they could achieve no more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual p

mmortality. the altar was set up on the shore of the lake, the pyre was prepared and the crowd had assembled. after hehad laid his son on the perfumed sandal wood and bound him, ajigarta equipped himself with the knife ofsacrifice. he was just raising his trembling arm above the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grief, and as the boy finishedhis mantram, the aged rishi plunged his knife into the breast of sunahsepha. but, oh! the miracle of it! at that very moment indra, the god of the blue vault (the universe) issued fromthe heavens and descended right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seeme

"i haveexamined if this god of whom all the world speaks might not have left some marks of himself. i lookeverywhere, and everywhere i see nothing but obscurity. nature offers me nothing that may not be a matterof doubt and inquietude" nor have i found to this day anything that might unsettle me in precisely similarand even stronger feelings. i have never believed, nor shall i ever believe, in a supreme being. but at thepotentialities of man, proclaimed far and wide in the east, powers so developed in some persons as to makethem virtually gods, at them i laugh no more. my whole broken life is a protest against such negation. ibelieve in such phenomena, and- i curse them, whenever they come, and by whatsoever means generated. on the death of my parents, owing to an unfortunate lawsuit, i l

mabooshi, for whomi felt at that instant an inextinguishable, murderous hatred. as i was going, in thought, to pounce upon thevile charlatan, my corpse, the two old men, the room itself, and every object in it, trembled and danced in areddish glowing light, and seemed to float rapidly away from "me" a few more grotesque, distorted shadowsbefore "my" sight; and, with a last feeling of terror and a supreme effort to realize who then was i now,since i was not that corpse- a great veil of darkness fell over me, like a funeral pall, and every thought inme was dead. nightmare talesiii- psychic magic35 iv- a vision of horrorhow strange. where was i now? it was evident to me that i had once more returned to my senses. forthere i was, vividly realizing that i was rapidly moving forward, while exper

the first shadows of the great mystery. thus mythought wrapped, as i believed, in the remnants, of its now fast retiring vitality, was watching withintense and eager curiosity the approaches of its own dissolution, i.e, of its annihilation "i" was hastening torecord my last impressions, lest the dark mantle of eternal oblivion should envelope me, before i had time tofeel and enjoy, the great, the supreme triumph of learning that my life-long convictions were true, that deathis a complete and absolute cessation of conscious being. everything around me was getting darker with everymoment. huge grey shadows were moving before my vision, slowly at first, then with accelerated motion,until they commenced whirling around with an almost vertiginous rapidity. then, as though that motion hadtaken p

HELENA BLAVATSKY THE KEY TO THEOSOPHY

he equivalent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary

r is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the eclectic phi

ma-buddhi) is susceptible of being thought of as the two highest numbers (the sixth and seventh. as to all others, since that principle only which is predominant in man has to be considered as the first and foremost, no numeration is possible as a general rule. in some men it is the higher intelligence (manas or the fifth) which dominates the rest; in others the animal soul (kamarupa) that reigns supreme, exhibiting the most bestial instincts, etc -ooo- now what does plato teach? he speaks of the interior man as constituted of two parts-one immutable and always the same, formed of the same substance as deity, and the other mortal and corruptible. these "two parts" are found in our upper triad, and the lower quaternary (see table above. he explains that when the soul, psuche "allies herself

ous (spirit, the phren (mind, and the thumos (life, breath or the nephesh of the cabalists) which three correspond to our" atma-buddhi (higher spirit-soul, to manas (the ego, and to kamarupa in conjunction with the lower reflection of manas. that which the ancient greek philosophers termed soul, in general, we call spirit, or spiritual soul, buddhi, as the vehicle of atma (the agathon, or plato's supreme deity. the fact that pythagoras and others state that phren and thumos are shared by us with the brutes, proves that in this case the lower manasic reflection (instinct) and kamarupa (animal living passions) are meant. and as socrates and plato accepted the clue and followed it, if to these five, namely, agathon (deity or atma, psuche (soul in its collective sense, nous (spirit or mind, ph

wer part, which "from earth was taken and to earth returns; of the middle principle and the instinctual soul, the page 48 the key to theosophy- hp blavatsky.txt second part, derived from and through and ever influenced by the moon; and only of the higher part or the spiritual soul, with the tmic and manasic elements in it does he make a direct emanation of the sun, who stands here for agathon the supreme deity. this is proven by what he says further as follows: now of the deaths we die, the one makes man two of three and the other one of (out of) two. the former is in the region and jurisdiction of demeter, whence the name given to the mysteries, telein, resembled that given to death, teleutan. the athenians also heretofore called the deceased sacred to demeter. as for the other death, it

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

hical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary general, although he became its supreme magus in 1892, was not a masonic lodge but, during the 1880s, an increasingly esoteric equivalent of a learned society. there were colleges (i.e, branches) in the provinces- e.g, at bristol, york and newcastle upon tyne. after 1887 a good many of its members also joined the theosophical society. ayton was never in the soc. ros, probably because he found it inconvenient to 1 a. e. waite, sh

cook after her departure and sued h.p.b. for libel in 1890, although the suit was dropped just before it was to be heard in court. see a. h. nethercott, the first five lives ofannie besant (1961, p. 330. mabel collins was the author of light on the path (1885, which was widely read in theosophical circles. there were many reprints, including a russian translation (geneva, 1925. 15 latter remained supreme magus of the societas rosicruciana in anglia until he went to live in durban, south africa, in 1920. indeed, he was still corresponding with gardner in 192 4 a year before his death on 30 june 192 5' gardner's early connection with the soc. ros. remains obs ure- for example, why he joined the bristol college on 12 april 1894 rather than the london metropolitan college. according to the lat

an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many old alchemical books to which ayton referred in his letters to gardner. in any case there was often more than

f the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and grand master of light m. the .indlan empire. honorary ixo of the dominion college of rosicrucians of canada and supreme magus of the rosicrucians of india (the document is in the library of the united grand lodge of england) 3 i have not seen the original french edition of aul christ.ian (i.e, j.-b. pitois, histoire de la m gie (1870 !he enghsh tr nslation by j. kirkup and julian shand, edited and revls d.by ross n,ichols 1952, does not mention cagliostro's tarot predictions. the. occult tarot theory was fi

gardner printed next is uridated but is probably in its more or less chronological position. t e 'so-called rosicrucian society of england' was not the masomc association which adopted that name when it was founded in 1866. it became the societas rosicruciana in anglia in 1885 when dr william wynn westcott was appointed its secretary general. westcott succeeded dr w. r. woodford as the s.r.i.a.'s supreme magus when the latter died in 1891. when ayton advised gardner to join the rosicrucian society of england he was, in fact, referring to the g. d. gardner, however, did not join it until 1894 chacombe vicarage 3i august 1889 thanks for your letter received this morning. i happened to have preserved the freethinker/ as i thought it im ortant. where it came from was a puzzle to me. i am much

HP LOVECRAFT A DARK LORE

eligion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the aurora leaped high over the ice cliffs. it was, the professor stated, a very crude bas-r

brought against his party during the proceedings of the court of inquiry. then, driven ahead by curiosity in their captured yacht under johansen's command, the men sight a great stone pillar sticking out of the sea, and in s. latitude 47 9, w. longitude l23 43, come upon a coastline of mingled mud, ooze, and weedy cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terror- the nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithfull to com

actly how i managed to reach the motor-car, start it, and slip unobserved back to the village; for i retain no distinct impression save of wild-armed titan trees, demoniac mutterings of thunder, and charonian shadows athwart the low mounds that dotted and streaked the region. as i shivered and brooded on the casting of that brain-blasting shadow, i knew that i had at last pried out one of earth's supreme horrors- one of those nameless blights of outer voids whose faint demon scratchings we sometimes hear on the farthest rim of space, yet from which our own finite vision has given us a merciful immunity. the shadow i had seen, i hardly dared to analyse or identify. something had lain between me and the window that night, but i shuddered whenever i could not cast off the instinct to classify

dently seen something which impressed him tremendously. indeed, in shewing the titles to the workmen, he appeared to guard the text itself with peculiar care, and to labour under a perturbation for which even the antiquarian and genealogical significance of the find could hardly account. upon returning home he broke the news with an almost embarrassed air, as if he wished to convey an idea of its supreme importance without having to exhibit the evidence itself. he did not even shew the titles to his parents, but simply told them that he had found some documents in joseph curwen's handwriting 'mostly in cipher, which would have to be studied very carefully before yielding up their true meaning. it is unlikely that he would have shewn what he did to the workmen, had it not been for their unc

h somewhat southwest of the present building. 2 willett freely admits that for a moment the memory of the old curwen legends kept him from climbing down alone into that malodorous gulf. he could not help thinking of what like fenner had reported on that last monstrous night. then duty asserted itself and he made the plunge, carrying a great valise for the removal of whatever papers might prove of supreme importance. slowly, as befitted one of his years, he descended the ladder and reached the slimy steps below. this was ancient masonry, his torch told him; and upon the dripping walls he saw the unwholesome moss of centuries. down, down, ran the steps; not spirally, but in three abrupt turns; and with such narrowness that two men could have passed only with difficulty. he had counted about

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

reatest of them in the antarctic, for this region of first arrival was sacred. from then on, as before, the antarctic remained the center of the old ones civilization, and all the cities built there by the cthulhu spawn were blotted out. then suddenly the lands of the pacific sank again, taking with them the frightful stone city of r lyeh and all the cosmic octopi, so that the old ones were again supreme on the planet except for one shadowy fear about which they did not like to speak. at a rather later age their cities dotted all the land and water areas of the globe- hence the recommendation in my coming monograph that some archaeologist make systematic borings with pabodie s type of apparatus in certain widely separated regions. the steady trend down the ages was from water to land- a mo

HP LOVECRAFT HERBERT WEST REANIMATOR

had most disgusted the searchers of arkham was the thing they noticed when the monster s face was cleaned- the mocking, unbelievable resemblance to a learned and self-sacrificing martyr who had been entombed but three days before- the late dr. allan halsey, public benefactor and dean of the medical school of miskatonic university. to the vanished herbert west and to me the disgust and horror were supreme. i shudder tonight as i think of it; shudder even more than i did that morning when west muttered through his bandages "damn it, it wasn t quite fresh enough" iii. six shots by moonlight published april 1922 in home brew vol. 1, no. 3, p. 21-26. it is uncommon to fire all six shots of a revolver with great suddenness when one would probably be sufficient, but many things in the life of her

HP LOVECRAFT THE CALL OF CTHULHU

religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the aurora leaped high over the ice cliffs. it was, the professor stated, a very crude bas-r

brought against his party during the proceedings of the court of inquiry. then, driven ahead by curiosity in their captured yacht under johansen's command, the men sight a great stone pillar sticking out of the sea, and in s. latitude 47 9, w. longitude 126 43, come upon a coastline of mingled mud, ooze, and weedy cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terrorthe nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithful to come o

HP LOVECRAFT THE LURKING FEAR

actly how i managed to reach the motor-car, start it, and slip unobserved back to the village; for i retain no distinct impression save of wild-armed titan trees, demoniac mutterings of thunder, and charonian shadows athwart the low mounds that dotted and streaked the region. as i shivered and brooded on the casting of that brain-blasting shadow, i knew that i had at last pried out one of earth's supreme horors-one of those nameless blights of outer voids whose faint demon scratchings we sometimes hear on the farthest rim of space, yet from which our own finite vision has given us a merciful immunity. the shadow i had seen, i hardly dared to analyse or identify. something had lain between me and the window that night, but i shuddered whenever i could not cast off the instinct to classify i

HP LOVECRAFT THE MUSIC OF ERICH ZANN

t. it was more horrible than anything i had ever overheard, because i could now see the expression of his face, and could realize that this time the motive was stark fear. he was trying to make a noise; to ward something off or drown something out what, i could not imagine, awesome though i felt it must be. the playing grew fantastic, dehnous, and hysterical, yet kept to the last the qualities of supreme genius which i knew this strange old man possessed. i recognized the air it was a wild hungarian dance popular in the theaters, and i reflected for a moment that this was the first time i had ever heard zann play the work of another composer. louder and louder, wilder and wilder, mounted the shrieking and whining of that desperate viol. the player was dripping with an uncanny perspiration

HP LOVECRAFT THE OUTSIDER

appointed; since all that i found were vast shelves of marble, bearing odious oblong boxes of disturbing size. more and more i reflected, and wondered what hoary secrets might abide in this high apartment so many aeons cut off from the castle below. then unexpectedly my hands came upon a doorway, where hung a portal of stone, rough with strange chiselling. trying it, i found it locked; but with a supreme burst of strength i overcame all obstacles and dragged it open inward. as i did so there came to me the purest ecstasy i have ever known; for shining tranquilly through an ornate grating of iron, and down a short stone passageway of steps that ascended from the newly found doorway, was the radiant full moon, which i had never before seen save in dreams and in vague visions i dared not call

-annihilating memory. i knew in that second all that had been; i remembered beyond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitterness, and that balm is nepenthe. in the supreme horror of that second i forgot what had horrified me, and the burst of black memory vanished in a chaos of echoing images. in a dream i fled from that haunted and accursed pile, and ran swiftly and silently in the moonlight. when i returned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castl

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

world to world, universe to universe, yet all equally himself. some of the glimpses recalled dreams- both faint and vivid, single and persistent- which he had had through the long years since he first began to dream; and a few possessed a haunting, fascinating and almost horrible familiarity which no earthly logic could explain. faced with this realization, randolph carter reeled in the clutch of supreme horror- horror such as had not been hinted even at the climax of that hideous night when two had ventured into an ancient and abhorred necropolis under a waning moon and only one had emerged. no death, no doom, no anguish can arouse the surpassing despair which flows from a loss of identity. merging with nothingness is peaceful oblivion; but to be aware of existence and yet to know that on

in endless cosmic cycle. the archetype, throbbed the waves, are the people of the ultimate abyss- formless, ineffable, and guessed at only by rate dreamers on the low-dimensioned worlds. chief among such was this informing being itself. which indeed was carter's own archetype. the gutless zeal of carter and all his forebears for forbidden cosmic secrets was a natural result of derivation from the supreme archetype. on every world all great wizards, all great thinkers, all great artists, are facets of it. almost stunned with awe, and with a kind of terrifying delight, randolph carter's consciousness did homage to that transcendent entity from which it was derived. as the waves paused again he pondered in the mighty silence, thinking of strange tributes, stranger questions, and still strange

INITIATION INTO HERMETICS

ay of two elements, consequently those of fire and water. light in its outcome therefore has the positive quality whereas darkness has the negative one. this interplay evidently is working in all regions. 7. akasa or the ethereal principle several times while describing the elements i have said that they proceed from the ethereal principle. accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. to put it in a nutshell, it is the causal sphere. therefore akasa is spaceless and timeless. it is the non-created, the incomprehensible, the indefinable. the various religions have given it the name of god. it is the fifth power, the original power. everything has been created by it a

disthana. the center of fire, as center of the soul, is in the umbilical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers

l and spirit. the preceding chapters have made it evident that body and soul serve only as a veil or garment for the spirit. the spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and

spiritual akasa. each thought is preceded by a basic idea which, according to its property, accepts a definite form, and arrives to the consciousness of the ego through the etheric principle, consequently the mental matrix, as expression of the thought in the shape of a plastic picture. therefore man himself is not the founder of the thoughts, but the origin of each thought is to be sought in the supreme akasa sphere or the mental plane. man s spirit, as it were, is the receiver, the antenna of thoughts from the world of ideas, according to the situation in which man happens to be. the world of ideas being all in all, each new idea, new invention- in short, all man believes to have created by himself- has been brought out of this world of ideas. this production of new ideas depends on the

all-embracing love. the yogi, too, walks toward one single aspect of god. the bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. now let us regard the idea of god from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. these four aspects together represent the supreme godhead. let us

IRISH WITCHCRAFT AND DEMONOLOGY

f witchcraft in celtic ireland. another point arises in connection with the advance of the reformation in ireland. unfortunately the persecution of witches did not cease in the countries where that movement made headway--far from it; on p. 9 the contrary it was kept up with unabated vigour. infallibility was transferred from the church to the bible; the roman catholic persecuted the witch because supreme pontiffs had stigmatised her as a heretic and an associate of satan, while the protestant acted similarly because holy writ contained the grim command "thou shalt not suffer a witch to live" thus persecution flourished equally in protestant and roman catholic kingdoms. but in ireland the conditions were different. we find there a roman catholic majority, not racially predisposed towards su

ISIS UNVEILED

ubglerwu, utated brtuum, brethren in ckriel, b^orwiad duuii, s^onhed otrauat, rearmed preibtltrmu, citmberlmid pretbjfleriant. digitizecoy google 2 isis unveiled head. there are many hundred thousand jews; some thousands of orientals of su idnda; and a very few who belong to the greek church. a man at salt i^e city, with mneteen wives and more than one hun- dred children and grandchildren, is the supreme spiritual ruler over ninety thousand people, who believe that he is in frequent intercourse with the gods for the mormons are polytheists as well as polygamists, and their chief god is represented as living in a planet they call colob. the god of the unitarians is a bachelor; the deity of the i^ sby- terians, methodists, congregationalists, and the other orthodox protes- tant sects a spous

same temples, the very same images, which were once consecrated to jupiter and the other demons, are now consecrated to the virgin mary and the other saints. ajmost the whole of paganism is con- verted and api^ed to popery" why not be impartial and add that a good portion of it was adopted by protestant religions also? even the apostolic designation peter is from the mysteries. the hierophant or supreme pontiff bore the chaldaean title idd, peter, or in- terpreter. the names ptoft, peth'r, the residence of balaam, patara, and patraa, the names of oracle-cities, pattret or pcderaa and, perhaps, 42. booamy, in la biuiolhiqiu faltxandris, laya "thirty yewa lata" but uie heibytcr p. oodus, who wu an eye-witncaa, atyt "twenty yean (flwt. adt. pagmtot, vi, 15, p. 421. 43. since the above was wr

; the adversaries to which were the old myatery-goda of the underworld, who were worshiped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mater, copied from that of the tiara of brahvmnut, the supreme pontiff of the initiates of old india, became the successor of the pagan high priest, the real peter-roma, or peiroma "nte roman catholic church has two far mightier enemies than the 'heretics' and the 'infidels; and these are comparative mythology and philology. when such eminent divines as the rev. james free- man clarke go so much out of their way to prove to their readers that "critica

sages which reveal to us the undotjtud origin of the keys of st. peter, and account for the subsequent adoption of the afmbol by their hounesaes, the popes of rome. he shows us on the testimony of the agruahada pariiukai, which he freely translates as "the book of spirits (pitris, that centuries before our era the inhiaiei of the temple chose a superior councc, pie- sided over by the brakmdtma or supreme chief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the

ief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally, to crown this able system" says jacouiot "there existed a word even superior to the mysterious monosyllable a u m, and which rendered him who came into the possessio

JASMUHEEN THE FOOD OF GODS

u but i certainly am not divine. i could have responded and quoted john 14.2 and said as jesus did: i shall go to the house of my father to prepare for you an abode. the house of my father has many abodes. on that day you shall know that i am with the father, the father in me and i in you. you are god. but that only impresses those of the christian faith. what about the buddhist who believes in a supreme intelligence rather than a god as we know it and what has this to do with the science of measuring brain wave patterns and divine nutrition? when the abode is well prepared or tuned, then divine nutrition flows and is physically released within us especially when we consciously tune our brain wave patterns into the theta. delta fields. and divinity? divinity is a state, an experience, a fe

onating from deep within the delta field. as already mentioned, it is a quality form of nourishment that feeds our human soul and also our cells. in spiritual terms this energy from the delta field, in its purest essence, is love. in dimensional biofield terms it is simply a brain wave pattern that can unlock inner doors that when opened, and programmed, have the ability to flood our atoms with a supreme type of nourishment that we call divine nutrition. known as manna and prana and chi and the universal life force, on an alchemical level this delta field essence also expresses itself via a wave of grace, where magic and coincidence rule via a synchronistic and harmonious flow. able to be aligned with and experienced, the wave of grace of the delta field adds a level to life that provides

prior to this a body checkup and particularly a retinalophthalmic checkup is mandatory and under strict medical guidance, a graded time bound experiment upon volunteers may be taken up. dr shah sums up his research into solar nutrition as follows: if this theory can be generalized, then it can change the destiny of mankind. first of all, the food crisis will be solved. through activation of this supreme energy in body and the transforming of it in the electrical, chemical and the magnetic forms, a person can not only become free of diseases but can gain positive health with a vibrant aura. his luster can impress even enemies enough so that their enemity may dissolve. with the improvement of mental and intellectual capacities one may be able to use brain-power up to 90 to 100, as against t

sed to reprogram the way the body consciousness sees itself and how it functions. one of the dynamics of dimensional biofield science is the power of words. shabda yoga. and in order to successfully access the food of gods we need to understand the importance of imprinting the various energy fields with specific telepathic programs. it is assumed in metaphysical circles that the dow is a being of supreme intelligence, love, wisdom, great integrity, compassion and all the other virtues we would assign to one made in the image of the god of gods and that our dow is one whom we can trust implicitly. the codes that we offer in this book have developed over a substantial period of time and are very particular programs that involve having an understanding of cellular memory, of past, of present

ur physical and emotional bodies. the light is what we see when we focus on our third eye and activate our pituitary and pineal glands plus the hypothalamus. which acts as an inner television screen, which in turn allows us to see this violet light of our dow. and it is this light which nourishes our mental body as it carries with it light codes and light packets of information from the source of supreme intelligence that many call god. diagram 6: the ancient wisdom s three fold flame of violet light is said to exist in our heart chakra. traditional diagram above left. divine nutrition: the madonna frequency& the food of gods with jasmuheen 63 the tao, the violet light& the north star: in the teachings of the ancient tao, it is said that the violet light spectrum comes to our physical eart

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

culous (or made so, which was once mighty and sublime. the pyramidal or triangular form which fire assumes in its ascent to heaven is in the monolithic typology used to signify the great generative power. we have only to look at stonehenge, ellora, the babel-towers of central america, the gigantic ruins scattered all over tartary and india, to see how gloriously they symbolised the majesty of the supreme. to these uprights, obelisks, or lithoi, of the old world, including the bethel, or jacob s pillar, or pillow, raised in the plain of luz, we will add, as the commemorative or reminding shape of the fire, the pyramids of ascending and descending signs. 61 egypt, the millenarius, gnomon, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all market-c

in time a mighty being the demiurge who set to work on the inert matter then existing, and out of it formed the world. the reconcilement, or restoration, is to the bhuddistic pleroma, or fulness of light. it is absorption into annihilation, or into victory, oblivious of the vexations of life. here, in this fulness of light, or independence of all worlds, or of life, according to man s ideas, the supreme god has his habitation: but it is not nothingness, according to our ideas of nothing; it is so only because it has not anything in it comprehensible. the alexandrian gnostics inclined to the opinion that matter was inert, or passive; the syrian gnostics, on the contrary, held that it was active. valentinus came from alexandria to rome about a.d. 140. st. augustine fell under the gnostic in

heart, and is eternal; but becomes personal and limited in the world of man down, in inhalation, to a point, and up, in exhalation, from that point. so jacob booehm. 314 the rosicrucians. all lies between hermetic rarefaction and condensation, mortal and spiritual both. is not the devil the deep darkness or matter? the terra damnata et maledicta, which is left at the bottom of the process of the supreme distiller, who condenses and evokes the light from out of it? is not lucifer the lord of the false light and the splendours of the visible world? can the prince and ruler of this relegate or lower world soar with his imitations? can the adversary pass into the region of god's light? can he rise anew to combat in that heaven where he has already encountered the mighty ones who have driven h

d to be light pervading and vivifying all nature, he enters not in anything unless a mask of the object is adopted as the medium in which he fixes. this aura (or the deliquescence of the uproused light) is the infinite ethereal spirit. the spring or the moving spirits, or the means, of alchemy evolve out of it. they are fivefold in their exercise or delimitation. god is indeed identical with this supreme spirit. and the radiant or intense material-nucleus is the lucid conflux-spot, or the sun: stored (by its spirits) with vigour, sensitiveness, and intelligence. from this intense centre or fiery blaze of power (the sun, agitations and life vibrate in masterdom from the middle-point to circumference. god, thus, in producing, is said to be identified with matter, and he so fills (and is, tha

academic royale des inscriptions et belles lettres. par m. j. matter, professeur. 2 tomes, avec planches, 8vo, paris, 1828. the third volume is of small size, and contains eleven plates of gems and symbols. g profundities of brahmin belief. 347 this book proves gnosticism to be identical with the sacti creed of the hind s* br hm atma, the breathing soul, is, according to the hindoos, a spiritual supreme being, coeval with the formation of the world. in process of time the hindoos appear to have adopted a material type or emblem of br hm. a rude block of stone began to be set up. this was the phallus, or, as they termed it, the linga. this emblem had reference to the procreative power seen throughout nature, and in that primaeval age was regarded with the greatest awe and veneration. this

JESSUP MK THE CASE FOR THE UFO

ors. where else, then, but from ufo's? yes, quartz, it has its use s electro-magnetically and otherwise on the home-ships. 53 it is essential, too, to keep reminding ourselves that because we attribute intelligence too these otherwise inexplicable phenomena, it does not necessarily mean human intelligence. it is a blow to our ego to accept the fact that our racial intelligence is anything but the supreme summation of creation; however, the quicker we adjust to the notion that the human body and the human mind are but incidental in a limitless welter of space life and activity, the quicker we shall approach a true grasp of the nature of the universe and our own true purpose in it "what is man that thou hast placed (planted) him a little lower than angels "angelic" is a good discription of t

KETAB E SIYAH

they were called thus and with which gods they were related to. translated by raul veede 30 pl name mul.apin, en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred diamonds wrapped round my princely shoulders. to me were there seven hundred concubines. they were more beautiful than loti or roses, their c

cending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred hundred diamonds wrapped round my princely shoulders. 66 to me were there seven hundred concubines. they were more beautiful than loti or ros

d for a dog! 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed with joy& beauty! 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride! 38. a feast for the three days of the writing of the book of the law. 39. a feast for tahuti and the child of the prophet--secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! 42. a feast every day in your hearts in the joy of my rapture! 43. a feast every night unto nu, and the pleasure of uttermost delight! 423 44. aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisse

the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establis

wrong doer, but endeavors in every way to destroy him. her curse is on the brow of the "meek and lowly. her blessing is on the very heart's blood of the strong and the brave. only jews and christs and other degenerates think that rejuvenation can ever come though law and prayer "all the tears of the martyrs" might just as well have never have been shed. iii "love one another, you say, is this the supreme law. but what power has made it so? upon what rational authority does the gospel of love rest? is it even possible of practice, and what would result from its universal application to active affairs? why should i not hate mine enemies and hunt them down like the wild beasts they are? if i "love" them, does that not place me at their mercy? is it natural for enemies to "do good" unto each o

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ns in order to compel you to turn to him" in this text, i attempt to convey some of the ideas from his notebook as i perceived them. it is impossible to fully relate to what is written there, as each of us can only understand what we read within the limits of our immediate grasp, since each of us is limited by the qualities of our individual souls. therefore, in the course of interacting with the supreme light, each of us will interpret these ideas as our souls perceive them. may the thoughts of rabbi yehuda ashlag penetrate this world through the words of his eldest son, my rabbi, and may they help all of us unite with the creator in the course of our lives here in this world! rabbi michael laitman- 10- attaining the worlds beyond how to read the text the need for this text became apparen

f so, they will be able to approach it only as a direct narrative. they will not be able to extract the light of the kabbalah from its pages. only those who study kabbalah for self-improvement will receive this benefit. kabbalah is a study of the system of our spiritual roots. this system emanates from above. we may study it in accordance with strict laws which, when merged, point toward a single supreme purpose "the revelation of the- 68- attaining the worlds beyond creator s greatness, so that his greatness may be comprehended by the creations in this world" kabbalah, the perception of the creator, consists of two parts: the written work of the kabbalists, who have already perceived the creator; and the body of knowledge that is perceived only by those who have acquired the spiritual ves

rcome all the obstacles without the clear help of the creator (obscured help of the creator is evident in the fact that the creator upholds life in every creation. faith is the strength that determines how ready we are to take action. at the beginning of our paths, we lack the capacity to perceive the creator, since we have no altruistic qualities. nonetheless, we begin to feel the existence of a supreme, omnipotent force governing the world, and we turn to this force in moments of utter despair. we do this instinctively- 330- attaining the worlds beyond we are given this special quality by the creator so that, even in the face of anti-religious upbringing and outlook, we could begin to discover him even from the state of absolute concealment. while we observe generations of scientists unc

occurs slowly and accumulates unknown to us, on a level higher than can be grasped by mere human intellect. the creator consolidates all the small prayers we make into one, and upon receiving the final plea for help of necessary magnitude, he helps us- 336- attaining the worlds beyond similarly, when we enter the sphere of action of the creator s light, we receive everything at once, because the supreme giver is eternal and does not make calculations based on time and the circulation of lives. for this reason even the lowest of the spiritual levels generates a complete sense of the eternal. but because we continue to experience a series of spiritual ascents and declines even after reaching the initial spiritual level, we exist in conditions such as the world, the year, the soul. the dynam

rue laws of creation, to perceiving and carrying out only the will of the creator, which itself will ensue from our perception of his grandeur and power. then, we will forget about our past motivations and will realize that we have not the slightest inclination to think or- 366- attaining the worlds beyond worry about ourselves, that we completely surrender to the grandeur of the all-transcending supreme reason, and cannot hear the voice of our own reason at all. our main worry will center on how to do something pleasing and agreeable for the creator. such a state is known as "not for oneself" the underlying cause of faith is the fact that there is no greater pleasure than to perceive the creator, and to be filled with him. but in order for us to be able to receive this pleasure unselfishl

LAITMAN M THE KABBALAH EXPERIENCE

e at i o n q: what is perfection and how can it be attained? a: perfection is something that cannot be explained, but can be attained! it is possible, however, to explain what characterizes it. there can be only one perfection, never two v either one or both of them are incomplete. t h e k a b b a l a h e x p e r i e n c e 18 creation is the state of the creator because the creator is unique and supreme. is it possible to attain the creator? that is the purpose of the life of each and every one of us. the method by which we can attain perfection is called kabbalah. if you start to study it, you will feel the most wondrous sensations. the whole difference between man and beast is that man has the freedom of choice. in the directive, therefore, choose life (deuteronomy 30, 19) the term, lif

l always, under any condition, be in accordance with that gravity, and thus come to the center of creation. that is the reason that kabbalah is the most practical science for learning how to live well. to equalize with the creator means to be equal to him in every manifestation. it does not refer to the upper force itself, but to how he relates to things, how he appears before us, within us, as a supreme power, as essence, in the way that he wants us to feel him. the creator created us through his wish to give, to bestow. he created our will to receive exactly in the amount that he wanted to give. that is why we must attain everything that he wants to give us v eternity, strength, perfection, total control. this means we must assume all the duties of the creator. the primary law of creatio

t it s a good idea to read a few lines from baal hasulam s shamati. q: i m ashamed to admit it, but sometimes when i read the kabbalah books that you refer me to, i fall asleep. it is not because i m not interested; it happens despite my wishes. even if i don t want to sleep, it s as though i fall under a hypnotic spell. what do i do? why does this happen to me? a: first, it is the influence of a supreme energy, the surrounding light. second, when a student comes to the lesson despite fatigue, it is better than being in a state of simple mental wakefulness when one is t h e k a b b a l a h e x p e r i e n c e 128 well rested. the light of the kabbalah is affected by the amount of labor a person puts in, not by the number of pages a person knows. you can thoroughly explore the whole of the

the soul (or desire. man simply cannot correct the intent from for me to for the creator by himself. only when we understand our inability to correct our aim by ourselves and badly want to correct ourselves can we begin to ask the creator for that miracle. when he sees that our only desire is to rid ourselves of the intent for myself, he reveals himself to us. when we see the eternal power of the supreme and almighty creator, we become permeated with the desire and the strength to change our intent from for me to for the creator. this operation is called the light in it (the kabbalah) reforms. the light is the force of correction, which comes down to man from the creator. the desire to correct your own nature, to know yourself and understand your i, can only be satisfied through kabbalah

we planted a new heart in someone, it would not change a single characteristic in that person- even if we implanted a new brain. the spiritual sphere has nothing to do with our biological body. but the point in the heart is not the soul (yet. it is more like a human drop of semen, from which the embryo develops and the child is born. the point in our heart is like a drop of desire, a yearning for supreme attainment, for the creator. if a person begins to develop it, it grows like the semen that has evolved into a fetus. when it becomes independent, it is called a soul. q: what does it mean to receive a soul? a: the soul is born out of spiritual semen, which is developed by the light that descends on a person when studying kabbalah. the point in the heart then begins to inflate and expand u

LAITMAN M THE PATH OF KABBALAH

ht and the creator's essence, but only in what reaches us from the creator, through its clothing in the vessels of the ten sefirot. therefore, anything attained we name light. c h a p t e r 3. 5 t h e f o u r p h a s e s i n t h e e vo l u t i o n o f t h e v e s s e l kabbalists attained spirituality and wrote about it in their books. they perceived kthey that the root of the entire reality is a supreme power, which they named his essence, because they could not attain the power itself. however, they did perceive that there is a thought, an aim, to create creatures in order to delight them, which comes from his essence. they named that thought and aim the thought of creation, or upper light. it turns out that from the creature s perspective, the light is the creator, because it cannot att

or the existence of the soul is to achieve complete unification with the creator. man s desire is to receive pleasure from the creator. every property of the soul is defined by a specific term. kabbalah uses technical terms when studying the collective law of the universe. in kabbalah, we do not use the word god because we use technical terms to study creation, but the meaning still refers to the supreme force, the upper light, or the creator. every degree that is higher than another is regarded as the creator of the lower degree, because it creates, controls, develops, and influences the inferior degree. it is enough to open any kabbalah book to see the nature of the creator-creature relationship. a creature has a clear, concise and well-defined sensation of the creator, and partakes of h

s we might make when we pray? a: the sentiment is more important; mistakes don t matter. if you take only a few lines from the prayer book and feel them deeply, that would be much better than any mechanical prayer. q: do things happen to us only by the will of the creator, or are there other forces? a: the torah states clearly that, there is none else beside him. this means that there is only one supreme force, namely the creator. everything we perceive as a struggle between opposing forces in nature stems from one guidance, the creator that leads creation. the creator is the sole ruler; he is one, unique and unified. moreover, the idea that there are other forces contradicts the essence of judaism. the concept that it is not the creator who governs the evil forces is intended to justify o

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hing; it would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved somewhat away from them. this business was always in the hands of the chohan of the seventh ray, for that is the ray most especially connected with ceremonial of all kinds, and its head was always the supreme hierophant of the mysteries of ancient egypt. the present holder of that office is that master of the wisdom of whom we often speak as the comte de s. germain, because he appeared under that title in the eighteenth century. he is also sometimes called prince rakoczi, as he is the last survivor of that royal house. exactly when he was appointed to the headship of the ceremonial ray i do not

divine power dwelt in every man, even the lowest and most degraded, and they called that power gthe hidden light h. they held that through that light, which existed in all, men could always be reached and helped, and that it was their business to find that light within every one, however unpromising, and to strengthen it. the very motto of the pharaoh was glook for the light, h implying that his supreme duty as king was to look for that hidden light in every man around him, and strive to bring it forth into fuller manifestation. 58. the egyptians held that this divine spark, which exists in every one, could most effectively be fanned into flame by transmuting and bringing down to the three lower worlds the tremendous spiritual force which is the life of the higher planes, and then pouring

rce which is the life of the higher planes, and then pouring it out over the country as has been described. knowing that spiritual force to be but another manifestation of the manifold power of god, they gave to it also the name of the hidden light; and from this double use of the term confusion sometimes arises. they fully recognized that such a downpour of divine grace could be evoked only by a supreme effort of devotion on their part; and the making of such an effort, together with the provision of suitable machinery for spreading the force when it came, was a great part of the hidden work to which the noblest of the egyptians devoted so much of their time and energy; and this was the fourth of the objects intended to be served by the sacred and secret ritual, of which that of masonry i

ine life. 224. the furniture 225. the furniture of the lodge is also threefold, and consists of the v. s. l, the square and the compasses. without them the lodge cannot legally be held. the lodge is described as just, perfect and regular: it is just because the v. s. l. is open in it; it is perfect because it contains seven m.m.s or more; it is regular because it holds a warrant or charter from a supreme council, grand lodge, or other supreme body having an unbroken line of masonic authority. it is to be understood, of course, that the volumes of the sacred lore are not only the bible of the christians, but the sacred books of other religions as well, for the members of a lodge may and often do belong to various religions. in a lodge meeting on one occasion in bombay there were among the b

gos, the first person of the trinity, and has therefore the same significance as the gavel, his instrument of government. the symbolism of the gavel is very profound; to explain it i must draw attention to what is probably the oldest symbol in the world (fig. 8a. 242. figure 8. 243. 244. this long line with two crossed bars upon it has for uncounted thousands of years been the special sign of the supreme being. the pygmy race is probably the most primitive at present existing, but even they have that symbol for their chief. older people will remember the excitement that was caused when the famous explorer stanley journeyed into the centre of africa to find dr. livingstone, and came back to us with the story of the pygmies living in the forests there. his new s way a confirmation of that wh

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ency, also very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and ceremonies of masonry as an adjun

al of additional power is thereby left to him after death; he may more easily materialize and operate on the physical plane in undesirable ways. it is on the whole fortunate that the practice has not persisted. 71. other deities 72. many other deities were reverenced in ancient egypt, in much the same way as numerous gods are adored to-day in india; and in every case the devotion addressed to the supreme obtained its response through the particular channel chosen by the worshipper. great angels of different orders and rays were appointed to represent these various qualities of the deity, and these were worshipped as gods in the older faiths. but so close is the union in these cases that devotion rendered to one of these was at the same time given to god himself. shri krishna, speaking as t

reme obtained its response through the particular channel chosen by the worshipper. great angels of different orders and rays were appointed to represent these various qualities of the deity, and these were worshipped as gods in the older faiths. but so close is the union in these cases that devotion rendered to one of these was at the same time given to god himself. shri krishna, speaking as the supreme in the bhagavad gita says: even those who worship other gods with devotion, full of faith- they also worship me(*op. cit, ix, 23) 73. wherever devotion is offered through a particular form, we may be sure that there is an intelligence behind that form who acts as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, whil

ability to pass on the sacramental grace of the degree to others. 178. white masonry in the mysteries 179. the highest and last of the great sacramental powers of the mysteries which have been transmitted to us is that which is now conferred in the 33, that of the sovereign grand inspector-general. in ancient egypt, at the time when i knew it, there were only three who held the equivalent of that supreme degree, the pharaoh and two others, who formed with him an inner triangle which was the heart of the whole system of the mysteries, and the channel to them of the hidden light from the white lodge behind. these three were all high initiates of the great white brotherhood, and the pharaoh possessed an even higher level of power than is usually given in the 33, it being that of a crowned and

everenced in egypt; they represented somewhat different aspects of the one eternal god in forms suited to the development of the celtic sub-race, which was essentially an artistic, as the egyptians had been a scientific people. as students of the occult side of religion are aware, each sub-race has its own especial presentation of truth, its own divine forms through whom worship is offered to the supreme; and the type of religion is formulated by the world teacher himself in accordance with the development and culture which are to be the distinguishing characteristic of that race and its contribution to the world-plan of evolution. in greece, as in egypt, there was a multiplicity of these divine forms, some of them represented and ensouled by great angels, who may be compared to some exten

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

religious traditions, in which the principle of karma the moral law of cause and effect assures that even the slightest credit or debit in the cosmic bankbook is balanced out before individuals are permitted to close their accounts. in zoroastrianism and in the traditions influenced by zoroastrianism (particularly judaism, the dead are resurrected at the end of history, and everyone judged by the supreme deity. subsequently, the righteous live in a renewed world, and the unrighteous are snuffed out. one of the more popular and certainly among the best known solutions to the problem of how to adjudicate right and wrong in the afterlife is to postulate a realm of reward for the good (heaven) and a realm of punishment for evildoers (hell) to which souls go more or less immediately upon death

i am not at fault in this matter. for it is you who pour forth and absorb the whole world; classes, forms and natures have all been assigned by you, the creator (dimmitt and van buitenen 1978, 115) krishna responds by exiling kaliya from the yamuna river to the ocean, thereby implicitly acknowledging that even evil beings have a place in the world. according to the bhagavad gita, krishna, as the supreme lord himself, embraces all of life s contraries within himself including universal destructiveness. this destructiveness is vividly expressed in two lines from the bhagavad gita that flashed through the mind of robert oppenheimer, director of the los alamos project, when the first atomic bomb was tested in los alamos, new mexico on july 16, 1945: i am become death, the shatterer of worlds;

destructive, apocalyptic side of the divine nature. the central narrative of the mahabharata is about a civil war and the events surrounding the culminating battle in an ancient indian kingdom. before the great battle begins, arjuna, the chief protagonist, asks his chariot driver, krishna, to drive his chariot out between the two armies. krishna is a complex figure, who many hindus regard as the supreme deity himself. the text of the bhagavad gita contains a conversation between arjuna and krishna that took place on this battlefield before the fighting broke out. from his vantage point on the field between the two armies, arjuna sees all of his closest friends and relatives in both armies, and loses the willingness to fight. he realizes that many of the people dearest to him are about to

eath, krishna reminds arjuna of certain truths of classical hinduism: the real human being, as opposed to our false sense of self, is the soul, not the body. the soul, which reincarnates in different, successive bodies, is eternal and basically changeless. because we are all eternal souls, who can ever really die? and for that matter, who can ever really kill? krishna further asserts that, as the supreme deity of the universe, he is about to take the lives of arjuna s enemies anyway. thus if arjuna takes up the fight, he will merely be the instrument of god s will. it is in the context of this conversation that, at arjuna s request, krishna reveals his divine form a form that includes the frightening aspect of the divinity that destroys the world at the end of time: when i see thy vast for

cycle that kept the individual soul bound to an endless cycle of suffering. unlike many western treatments of reincarnation, which make the idea of coming back into body after body seem exotic, desirable, and even romantic, hinduism, buddhism, and other south asian religions portray the samsaric process as unhappy: life in this world is suffering. hence liberation from this process represents the supreme goal of human strivings. the notion of reincarnation even colors hindu notions of hell, which, unlike western hells, are temporary abodes in which the soul spends a set period of time rather than an eternity. this does depiction of krishna dancing on the head of his defeated enemy, kalya (fortean picture library) hinduism 117 not mean that south asians conceived of their hells as being any

LIBER 141

arth, and the winter of civilisation is upon us, it is fitting that an ark of the sanctuary be builded wherein the sacred phallus may be hidden, a field sown wherein the germ of life may be preserved; so that although the tradition be destroyed in the destruction of the brains that bear it, it shall be possible for those that may be worthy coming after us to recover the lost word. i of ararat the supreme secret of the o.t.o. is written in detail in the book called agape and is also written plainly in liber cccxxxiii, cap. xxxvi. but now also do we think it fitting to add our own comment to this book agape which we wrote in our own words for the proper setting-forth of this secret taught us at our initiation to the ix by the o.h.o. and this book has received his official approbation in ever

LIBER 777

ambergris[[menstrual fluid] all narcotics. 30 olibanum, cinnamon, all glorious odours alcohol. 31 olibanum, all fiery odours. nitrates 32 assafoe tida, scammony, indigo, sulphur (all evil odours. lead 32 bis storax, all dull and heavy odours. bismuth 31 bis[[no attribution possible] stramonium carbon table of correspondences 14 xlv. magical powers [western mysticism. xlvi. system of taoism. 0 the supreme attainment[[vision of no difference] the tao or great extreme of the yi king. 1 union with god shang ti (also the tao) 2 the vision of god face to face[[vision of antinomies] the yang and khien 3 the vision of sorrow[[vision of wonder] kwan-se-on, the yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[be

son of alpheus. stirling (the canon, p. 102) gives a completely different arrangement. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden daw

LIBER ALEPH

erewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth and reality, or whether they be phantoms in the mind, abideth this supreme magical value, namely: whereas the direction of such journeys is consciously willed, and determined by reason, and also unconsciously willed, by the true self, since without it no invocation were possible, we have here a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusion or terror in any

h, or, as we may say, assign each effect to its true cause. seek then to perfect a conscious satisfaction of every part of that will, so that the unconscious disturbances be at last brought to silence. then will the residuum be as an elixir clarified and perfected, a true symbol of that other hidden will which is the vector of thy magical self. a liber aleph vel cxi 28 ab de formula summa (of the supreme formula) earn moreover that thy self includeth the whole universe of thy knowledge, so that every increase upon every plane is an aggrandisement of that self. yet the greater part of this universe is common knowledge, so that thy self is interwoven with other selves, save for that part peculiar to thy self. and as thou growest, so also this peculiar part is ever of less proportion to the w

y of attraction, without which harmony sthetic and magnetic thy lion is silent, and inert, even as achilles before his rage in his tent. now also herefore i charge thee, o my son, to partake constantly of his sacrament for it is proper to all virtue, and as thou dost learn to us it in perfection, thou wilt surpass all other modes of magick. yea, in good sooth, no herb or potion is like unto this, supreme in every case, for it is the true stone of philosophers, and the elixir and medicine of all things, the universal tincture or menstruum of thine own will. b liber aleph vel cxi 96 g% de discipulis regendis (of ruling disciples) will have thee to know, moreover, my dear son, the right art of conduct with them whom i shall give thee for initiation. and the rule thereof is one rule; do that t

book upon these ways of union. thy first step, therefore, o my son, is to attain unto samadhi, and to urge thyself perpetually to repetition of thy successes therein, for it hath been said by philosophers of old that practice maketh perfect, and that manners, being the constant habit of life, maketh man. t liber aleph vel cxi 138 eh de pr mio summo, vera sapientia et beatitudine perfecta (of the supreme reward, true wisdom and perfect happiness) ow then presently shall it some to pass, as by dint of each experience that component thereof which is within thee is attuned to it, and this without shock, so that thou art no longer thrown back from the trance, as exhausted, but abidest therein, almost without knowledge of thy state. so then at last this samadhi shall become normal to thy common

indwelleth the f.tus of a child, and quickeneth it. and if at this time the mind of its former tabernacle yet cling to it, then is there continuity of character, and it may be memory between the two vehicles. this is, briefly and without elaboration, the way of asar in amenti, according to mine opinion, of which i say not: this is the truth. c liber aleph vel cxi 194 zl de nuptiis summis (of the supreme marriage) ow then to this doctrine, o my son, add thou that which thou hast learned in the book of the law, that death is the dissolution in the kiss of our lady nuith. this is a true consonance as of bass with treble for here is the impulse that setteth us to magick, the pain of the conscious mind. having then wit to find the cause of this pain in the sense of separation, and its cessatio

LIBER ASTARTE

e, yet the former is to be worshipped with christian, and the latter with egyptian rites. and this, although the rites themselves are ceremonially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be

inted in equinox iii (9. in the equinox publication of liber 175 crowley misquoted it .so therefore perfection abideth not in the pinnacles or in the foundation, but in the harmony of one with all. t.s] svb figvra clxxv 13 34. concerning mortifications. these are not necessary to this method. on the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the absence of the deity invoked. yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to thi

LIBER CCCXXXV ADONIS

iors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, slowness, and power, toward the couch] liber cccxxxv 32 psyche. life? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or hell? i am stripped of all my power now when i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another calling through time: from the dim throne the first rune that was ree.d by god, the supreme sphinx, determined the last deed [the king of babylon reac

LIBER CCXLII AHA

the fiercest of the fray is past; the circling hills are ours. the attack is over, save for the rare crack, long dropping shots from hidden forts. so is it with our thoughts! olympas. the hostile thoughts, the evil things! they hover on majestic wings, like vultures waiting for a man to drop from the slave-caravan! marysas. all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, liber ccxlii 8 remembering that god is one. olympas. god is a thought! marysas. the .thought. of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane is the condition of success; even as earth lies black to gain sp

sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn within the curtains of the dawn dwells that concealed. behold! he is liber ccxlii 12 a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in

arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they.re all negation .do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill. magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is

LIBER CHANOKH

tions to make it pronouncable; the name as initially constructed. see note below. is thhbybaatnn. 37: these names are derived by the golden dawn from the perimeter of the sigillum dei meth by an excruciatingly complex process using various rules of counting, then interpolating additional vowels, in many cases more than strictly necessary to make the names pronouncable. as far as i am aware these .supreme elemental kings (or .angel overseers) are nowhere mentioned in the dee mss, although the characters referred to them by the g.d. do appear in the dee material, associated with the watchtowers (the g.d. elaborated the characters somewhat and rendered them in .flashing colours. one of the names, thaaoth (became thahaaotahe) appears in secundus, since in that instance the g.d. used dee.s rule

LIBER CORDIS CINCTI SERPENTE

ephant, girt about with the tiger fs pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of n

LIBER CXCVII STORY OF SIR PALAMEDES

here is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king fs hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard .well done. he sayeth that eac

elight, treads the impending glacier. now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price liber cxcvii 94 of death were less than life approves, as if on eagles. wings he mounted, or as on angels. wings.or love.s! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to vile desuetude. what lay beyond? what star unsmutched by being? his poor fingers fumble, and all the naught their ardour clutched, like all the rest, begins to crumble. where is the beast? his bliss exceeded all that bards sing of or priests mumble; no man, no

LIBER CXX

rmed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o

still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra

LIBER DCCCLX JOHN ST

tic process, one would have to read the newspaper. 11.20. this completes my half-hour of .sana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted entirely to meditation. but not for me! i.m no pratyeka- buddha; a dhamma-buddha every inch of me [a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way..ed] i now take a few minutes .off. to make .considerations. i firmly believe that the minutest dose of the elixir would operate as a .detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with

uff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my .sana or even in the hanged man or shav.s

. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can.t make up my mind

i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. i want that definite experience in the very same sense as abramelin had it; and what fs more, i mean to go on till i get it. john st. john 29 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come

apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration.and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word tha

LIBER DCCCXI ENERGIZED ENTHUSIASM

or six minutes past eight. in the first printing, times were repeated at the top of each page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. further proof-reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blaspheme to aid us in the essay to declare the means which he has bestowed upon us! ii the divine consciousness which is reflected and refracted in the works of genius feeds upon a certain secretion, as i believe. this secretion is analogous to semen

ilaration amounting at the best to the foundation of a life-long love. if these society grites h are properly performed, there should be no exhaustion. after a ball, one should feel the need of a long walk in the young morning air. the weariness or boredom, the headache or somnolence, are nature fs warnings. viii now the purpose of such a ball, the moral attitude on entering, seems to me to be of supreme importance. if you go with the idea of killing time, you are rather killing yourself. baudelaire speaks of the first period of love when the boy kisses the trees of the wood, rather than kiss nothing. at the age of thirty-six i found myself at pompeii, passionately kissing that great grave statue of a woman that stands in the avenue of the tombs. even now, as i wake in the morning, i somet

LIBER LVII

ibe, and this is not lawful. a great deal may be learned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword

hich it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an

2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.48 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1249 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.50 for how can one proceed from the 2 to the 0? 120 is also o, a very important name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm

g else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called .the wanderings of shaun..60 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8).8 as mercury, intellect, the ruach, microprosopus, the redeeming son.in its mo

as mercury, intellect, the ruach, microprosopus, the redeeming son.in its most material form. 811 (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see .a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a .the number nine is sacred, and attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever

LIBER LXVII THE SWORD OF SONG

deserve it if i can: it is the number of a man.33 so since in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cross of agony, i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts .but why revile (you urge me .in that vicious style the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! h

se my thesis on your book.s being torn to pieces by knowledge: nor invoke the shade of my own boyhood.s agony. soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back.not so very far! two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed. al

le of a phenomenon so portentous? in scene ii. we have another taste of kent.s gentlemanly demeanour; let our conventionalist interpreters defend this unwarrantable bullying if they dare! another might be so gross, so cowardly; but not our greatest poet! a good portion of this play, as will be shown later, is devoted to a bitter assault upon the essentially english notion that the pugilist is the supreme device of the creator for furthering human happiness (see .cashel byron.s pro-fession. for a similar, though more logical and better-worded, attack) coarse and violent language continues to disgrace lear.s follower; only gloucester, the unconscionable ass and villian of scene i, has a word to say in his defence. in scene iii. we have a taste of edgar.s quality. had this despicable youth th

all three now marry in an instant. at the moment of death his great nature (self-accusatory, as the finest so often are) asserts itself, and he forgives even the vilest of the human race..i pant for life: some good i mean to do despite of mine own nature.1 quickly send, be brief in it, to the castle; for my writ is on the life lear and on cordelia. nay, send in time (ll. 245-249. and in that last supreme hour of agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster.the victory of a true man

applied in a contrary direction, the equilibrium can also thus be represented. and if any one of the original forces in such a system may be considered, that one is equal to the resultant of the remainder. let x, the purpose of the universe, be the resultant of the forces g, s, and m (god, satan, and man. then m is also the resultant of g, s, and -x. so that we can regard either of our forces as supreme, and there is no reason for worshipping one rather that the other. all are finite. this argument the christians clearly see: hence the development of god from the petty tycarb 92 joss of genesis to the intangible, but selfcontradictory spectre of to-day. but if g be infinite, the other forces can have no possible effect on it. as whewell says, in the strange accident by which he anticipate

LIBER O

gram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the a

LIBER PORTA LUCIS

l the systems of earth are consumd in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun at dawn, facing east, giving the sign of his grade.1 and let him say in a loud voice: hail unto thee who art ra in thy ris

LIBER SAMEKH

extends the shivalingam to infinite height, each letter of each word representing an exaltation of it by geometrical progression. having seen this satisfactorily, he prostrates himself in adoration. when consciousness begins to return, he uses the final formula to raise that consciousness in the shivalingam, springing to his feet at the moment of uniting himself with it, and lastly uttering that supreme song of the initiate beginning: gi am he, the borneless spirit, having light in the feet; strong, and the immortal fire! h (thus performed, the invocation means about half an hour of the most intense magical work imaginable.a minute of it would represent the equivalent of about twelve hours of asana (crowley, gthe temple of solomon the king h, equinox i (8, pp. 18-19) copious ms annotation

LIBER THISHARB

ound heard but this thy lion-roar of rapture; yea, this thy lion-roar of raptuapliber bracyt via memoria svb figvra cmxiii v a a publication in class b imprimatur: n. fra. a a 1 000. may be [00. it has not been possible to construct this book on a basis of pure scepticism. this matters less, as the practice leads to scepticism, and it may be through it] 0. this book is not intended to lead to the supreme attainment. on the contrary, its results define the separate being of the exempt adept from the rest of the universe, and discover his relation to that universe.1 1. it is of such importance to the exempt adept that we cannot overrate it. let him in no wise adventure the plunge into the abyss until he have accomplished this to his most perfectest satisfaction.2 2. for in the abyss no effor

LIBER XLI THIEN TAO

ow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe manifesting of simplicity. h) gwhat, h said juju, go great tao, do you recommend as a remedy for the ills of my unhappy country? h the sage replied as follows: go mighty and magniloquent daimio, your aristocracy is not an aristocracy because it is not an aristocracy. in vain you seek to alter this circumstance by paying the noxious vermin of the dai li pai pur to write fat

bad; and the instructed devotee will no longer detest the blasphemer, because he will have laughed with ingersoll and saladin. ggive the lion the heart of the lamb, and the lamb the force of the lion; and they will lie down in peace together. h kwaw ceased, and the heavy and regular breathing of juju assured him that his words had not been wasted; at last that restless and hurried soul had found supreme repose. kwaw tapped the gong. gi have achieved my task, h said he to the obsequious major-domo, gi pray leave to retire from the presence. h gi beg your excellency to follow me, h replied the gorgeous functionary, ghis lordship has commanded me to see that your holiness is supplied with everything that you desire. h then the sage laughed aloud. 12 liber xli iv( gthings to be believed. h) s

ch enormous sums in breeding) is responsible for the fact that he has never again been heard of. the mikado wept; but, brightening up, exlaimed: gkwaw found us a confused and angry mob; he left us a diverse, yet harmonious, republic; while let us never forget that not only have we developed men of genius in every branch of practical life, but many among us have had our equilibrium crowned by that supreme glory of humanity, realization of our identity with the great and holy tao. h wherewith he set aside no less than three hundred and sixty-five days in every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key e

LIBER XXXIII AN ACCOUNT OF AA

but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all. not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. an account of a a 5 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which spread the seeds of disunion, all error, schisms, and systems are banished. neither calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembl

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

h, and thridi (third) and declares his intention to determine whether there is any learned man there. har says that gangleri will not emerge whole if he is not the wiser, and a series of questions and answers ensues, the questions put by gylfi/gangleri, the answers given by usually by har with occasional amplification by jafnhar or thridi. these questions treat the mythology: first the issue of a supreme deity; then the creation of the cosmos, the identity of the gods and goddesses and some of the myths attaching to them, and then myths untreated there or in skaldskaparmal; and finally ragnarok and its aftermath. then gylfi/gangleri hears a crash, and the hall disappears. snorri quotes liberally from eddic poetry in gylfaginning, especially from voluspa, vafthrudnismal, and grimnismal. the

LOGOMACHY OF ZOS

selves and the gods? but the o- n>b 2 9"d- e. z..q 2# v( is a function of the all-remembering soul: so believe from your necessities, which alone obtain response and recompense. whether of good or evil. nightmare: how dreadful is this place; is it some religious hereafter? xk 2- g' 7e. 5. v o( b- 5! faecia( 2 o. h..1. 5* 2 f' 5..q which sprang order by separateness and every inequality, with the supreme attainment of individuality and ego. wisdom is the realisation of the mysterious incomprehensibility of all things, whoever the designer; and all the partial disclosures of knowledge prove this. if i was begotten of all yesterdays then ego (made of my memories become flesh) is my only lamp for the tomorrows. my gods have grown with me. the secret of happiness is to be in harmony with yours

dow. dead stuff, the body, like tarnished food that by re-dressing cannot simulate again the magic..15. 5( xl4 e 7 we came out of eternity and absoluteness into time. is there a returning? and what of our sentiment, the vast rag-bag of our emotional range. must these trivia re-enter? do all our strivings and ideals count as nought? as the lover of flesh and humanity i prefer time to eternity. the supreme defeat is resignation. the triumph over death and all things is by fearless desire. there is not one thing obtains in this world except by effort and struggle to render desire. the born genius is only spending the virtue of previous effort. the gods do unto you whatsoever you do unto others; also, what you do unto yourself will be becoming to you. beauty appeals because it is the most rati

LUCIFERIAN SORCERY

demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vam

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ationism is so clear that id might as well be called neocreationism. to wit, id claims that existing life-forms and, by extension, the whole universe, perhaps, are too complex to have evolved from much simpler organisms (and physical structures) that first appeared billions of years ago. this being posited, proponents of id make recourse to the proposition that living organisms were designed by a supreme intelligence and not by natural, undirected phenomena. by definition, such a notion calls upon a creator. since most if not all supporters of id in the united states are, to our knowledge, adherents to the christian faith, this creator should then be named god (although a facetious, irreverent, and widely popular web site postulates that the creator, the designer, is in fact a giant flying

and the quran must preclude any kind of evolutionary continuum between all life-forms: humans have a god-given soul whereas animals, plants and others do not. this belief is not held in buddhism (or hinduism, which, through the doctrine of reincarnation, posits that a mind (or soul) can occupy many types of physical bodies. further, for buddhism, in contrast to christianity, there is no idea of a supreme divine force influencing events in the world or impinging upon the lives and destinies of humans. on the contrary, what happens in the world and what happens to us all follows from within us: our destinies follow from our own karma. in a sense, we are solely responsible for our fate. on a larger scale, what happens in the world is ultimately a product of mind, and there is no creator of mi

were unknown to darwin, making this branch of science much more complete and compelling than original darwinism. things to think about this section recaps the main points made in this chapter. this summary can also be used as a basis for further discussion. 1. intelligent design and creationism are not that different as far as their basic premises are concerned. both invoke the intercession of a supreme being in the unfolding of natural events. both claim that lifeforms were created basically in their present form; they did not evolve. however, id at least superficially so far has veered away from a literal interpretation of genesis. 2. the words fact, theory, postulate, and hypothesis assume very specific meanings in scientific language. plain english often conflates these terms, with co

ot completely impermeable to ultraviolet light, meaning that mutations induced by it are still possible, including those that cause skin cancer. based on geochemical data, it is estimated that, by about 2.2 billion years ago, there was enough oxygen in the atmosphere to permit an ozone layer to form. in summary, from about 3.5 billion years ago until about 2 billion years ago, prokaryotes reigned supreme on earth. as a matter of fact, they still do. evolution of the dna world 149 in sheer diversity and biomass, bacteria vastly outperform all other lifeforms put together. at this point, we should stop for a moment and take a critical look at the scenario described above. how do we know that any of this is true? in chapter 5, we described many laboratory experiments that prove the reality of

the way that changes in the structure of dna (mutations) interact with the environment are. these interactions define necessity. can these two types of probabilities, intrinsic and extrinsic, be connected in a scenario where first chance and then necessity cooperated, making life possible? in the early prebiotic world, quantum probability (which underlies the laws of chemistry) must have reigned supreme because only isolated biomolecules existed. the prebiotic world was thus governed by quantum properties alone. but then, what was at the origin of the transition between chance (intrinsic probability) and necessity (extrinsic probability) when life, or its simple precursor, the rna world, first appeared? our answer is the self-organizing structures, generators of complexity, that were prod

MACNULTY W KIRK KABBALAH AND FREEMASONRY

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

sons constitutions is, in many ways, a reflection of his personal views. it contains a romantic history of freemasonry which traces the masonic tradition right back to adam. in other aspects it publishes many useful and previously existing regulations such as those prohibiting the discussion of politics and sectarian religious discussion. it also sets out masonry's requirement for the belief in a supreme being. as we consider the period in which anderson's constitutions were published the name of john byrom requires our attention. byrom was a fellow of the royal society, and he is known for his collection of curious geometric drawings. this remarkable collection has been analyzed thoroughly by joy hancox in her excellent book, the byrom collection, a work which provides much useful informa

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

was to intervene and many centuries pass before this emphasis took definite form. although ammonius saccus was long believed to be the founder of neo-platonism, the school had its true beginning in plotinus (a.d. 204-269. prominent among the neo-platonists of alexandria, syria, rome, and athens were porphyry, iamblichus, sallustius, the emperor julian, plutarch, and proclus. neo-platonism was the supreme effort of decadent pagandom to publish and thus preserve for posterity its secret (or unwritten) doctrine. in its teachings ancient idealism found its most perfect expression. neo- platonism was concerned almost exclusively with the problems of higher metaphysics. it recognized the existence of a secret and all-important doctrine which from the time of the earliest civilizations had been c

ed. georg wilhelm friedrich hegel considered the intellectual intuition of von schelling to be philosophically unsound and hence turned his attention to the establishment of a system of philosophy based upon pure logic. of hegel it has been said that he began with nothing and showed with logical precision how everything had proceeded from it in logical order. hegel elevated logic to a position of supreme importance, in fact as a quality of the absolute itself. god he conceived to be a process of unfolding which never attains to the condition of unfoldment. in like manner, thought is without either beginning or end. hegel further believed that all things owe their existence to their opposites and that all opposites are actually identical. thus the only existence is the relationship of oppos

the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanalia) were introduced, and perversion ruled supreme; for no institution can be any better than the members of which it is composed. in despair, the few who were true sought to preserve the secret doctrines from oblivion. in some cases they succeeded, but more often the arcanum was lost and only the empty shell of the mysteries remained. thomas taylor has written "man is naturally a religious animal" from the earliest dawning of his consciou

ed with understanding by a medical science, which will be new because it is old* but one must not move quicker than science, which recedes that it may advance the further (see the history of magic) not only was the mistletoe sacred as symbolic of the universal medicine, or panacea, but also because of the fact that it grew upon the oak tree. through the symbol of the oak, the druids worshiped the supreme deity; therefore, anything growing upon that tree was sacred to him. at certain seasons, according to the positions of the sun, moon, and stars, the arch-druid climbed the oak tree and cut the mistletoe with a golden sickle consecrated for that service. the parasitic growth was caught in white cloths provided for the purpose, lest it touch the earth and be polluted by terrestrial vibration

serpentine, because a serpent was the symbol of hu, the druidic osiris; cruciform, because a cross is an emblem of regeneration; or winged, to represent the motion of the divine spirit* their chief deities were reducible to two--a male and a female, the great father and mother--hu and ceridwen, distinguished by the same characteristics as belong to osiris and isis, bacchus and ceres, or any other supreme god and goddess representing the two principles of all being" godfrey higgins states that hu, the mighty, regarded as the first settler of britain, came from a place which the welsh triads call the summer country, the present site of constantinople. albert pike says that the lost word of masonry is concealed in the name of the druid god hu. the meager information extant concerning the secr

MASTERING WITCHCRAFT

undred years, and turned its attention once more, after all the centuries, to the old gods. in 1851 helena petrovna blavatsky had met the aforementioned rosicrucian magus bulwer lytton, and impressed by the encounter, had organized the theosophical society in 1875, the object of which was to establish a nucleus of the universal brotherhood of humanity. the purpose of this nucleus was to study the supreme source of all the world religions, the central "wisdom religion" as vouchsafed to various peoples of the earth in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of v

at hands of our cosmic clock. whereas the hour hand or sun governs the seasons of the year, the moon or minute hand governs the sea tides and the hidden workings of the deep mind. as such, this heavenly body rather than the sun is the main concern of witches. in european mythology the sun has always been seen as a symbol of a male divinity, the moon a female one. however, worship of the moon as a supreme deity evolved much earlier than that of the sun. it is said among witches that in england at least the cult of the moon goddess predated the druidic, solar religion, and that it is from this early prytanic religion that four of the great annual witch festivals are derived. these are the nights of october 31 (halloween; february 2 (candlemas; april 30 (beltane, and august 1 (lammas. of thes

d to as the pentacle, but on this occasion refers more to the pentacle-disc or coin represented in the suit cards of the minor tarot arcana. it is also a direct descendant from the lia fal of pre-celtic lore, but has picked up cabalistic overtones through the ages, still in tune with its earthy symbolism, however. cabalistically, it refers to the final "heh" last letter of the tetragrammaton, the supreme cabalistic word of power. in any case, it must be prepared by water and fire in hertha's name. to return to our beleagured witch group, however. having hung your talismanic pentacles about your neck, you should proceed to draw around yourself the grand magical circle. in principle this is identical with the regular variety, save for the fact that it utilizes certain invocations as well as

expect the attack to take place. the acetic solution seems to have the power of absorbing alien witch power in some manner, and thus preventing unpleasant materializations or poltergeist phenomena. if you haven't the time or wherewithal to do this for some reason, an old standby is to halve some onions and place a newly cut half in every room; this appears to have a similar effect. don't make the supreme mistake of eating the onions afterwards, though. get rid of them immediately! finally, should someone come to you with a suspected attack and be unable or unwilling to undergo the inconvenience of using these complex protective measures, a very simple and sometimes effective expedient is the rowan cross spell. tie two small twigs of rowan wood together to form a cross, using red thread or

me, the symbol of death! here is the incantation: agency of ineffable name and vast strength! ancient, dark one; thou cold, barren, mournful and pernicious! thou whose word is as stone and whose life is abiding. thou ancient and alone impenetrable one! thou who keepest promises, who art weak and weary; whose cares are greater than any other, knowing neither pleasure nor joy; thou old and cunning, supreme in artifice! bringer of ruin and despair, be present here and lend thy aid! consecrate the black candle with sabbat oil in exactly the same way you did the red one, reciting your charm of intent as you do. when you have completed the anointing, whether it is a red or black candle, place it within the altar triangle, and trace a glowing blue circle cross in the air above it with your athame

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

of all sciences there is none more useful than the knowledge of celestial movements, i have thought it my duty, being at the point of death, to leave thee an inheritance more precious than all the riches which i have enjoyed. and in order that thou mayest understand how i have arrived at this degree (of wisdom, it is necessary to tell thee that one day, when i was meditating upon the power of the supreme being, the angel of the great god appeared before me as i was saying, o how wonderful are the works of god! i suddenly beheld, at the end of a thickly-shaded vista of trees, a light in the form of a blazing star, which said unto me with a voice of thunder solomon, solomon, be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasa

ial line, thou shalt trace towards the four quarters of the earth, the sacred and venerable symbols of the holy letter tau. and between the first and the second circle which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles, and between these thou shalt write four terrible and tremendous names of god, viz: between the east and the south the supreme name ihvh, tetragrammaton; between the south and the west the essential tetragrammatic name ahih, eheieh; between the west and the north the name of power alivn, elion; and between the north and the east the great name alh, eloah; which names are of supreme importance in the list of the sephiroth, and their sovereign equivalents. furthermore, thou shalt circumscribe about these circles two

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

stice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god

s. the devil is ever a god of refusal. accredited idolatries are religions in their time. superannuated idolatries are superstitions and sacrileges. the pantheon of phantoms, which are then in vogue, is the heaven of the ignorant. the receptacle of phantoms, whom folly even wisheth for no longer, is the hell. but all this existeth only in the imagination of the vulgar. for the wise, heaven is the supreme reason, and hell is folly. but it must be understood that we here employ the word heaven in the mystical sense which we give it in opposing to it the word hell. in order to evoke phantoms it is sufficient to intoxicate oneself or to render oneself mad; for phantoms are ever the companions of drunkenness and of vertigo. the phosphorus of the imagination, abandoned to all the caprices of ove

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

theodinias; anitor; that my desired end may be effected through thy strength, o adonai! unto whom the praise and glory will for ever and ever belong! amen! after thou hast so done, make prayers unto god according unto thy work, as solomon hath commanded. the conjuration to call forth any of the aforesaid spirits. i do invocate and conjure thee, o spirit, n.30; and being with power armed from the supreme majesty, i do strongly command thee, by beralanensis, baldachiensis, paumachia, and apologiae sedes; by the most powerful princes, genii, liachidee, and ministers of the tartarean abode; and by the chief prince of the seat of apologia in the ninth legion, i do invoke thee, and by invocating conjure thee. and being armed with power from the supreme majesty, i do strongly command thee, by hi

nd thy companions in a vessel of brass, adonai, preyai or prerai, tetragrammaton, anaphaxeton or anepheneton, inessenfatoal or inessenfatall, pathtumon or pathatumon, and itemon; that thou appearest here before this circle to fulfil my will in all things that seem good unto me. and if thou be still so disobedient, and refusest still to come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i

be sure that he is bound in chains in hell, and that he is not in the custody of his king. if so, and thou still hast a desire to call him even from thence, thou must rehearse the general curse which is called the spirits chain. here followeth, therefore, the invocation of the king:32 the invocation of the king. o thou great, powerful, and mighty king amaimon, who bearest rule by the power of the supreme god el over all spirits both superior and inferior of the infernal orders in the dominion of the east; i do invocate and command thee by the especial and true name of god; and by that god that thou worshippest; and by the seal of thy creation; and by the most mighty and powerful name of god, iehovah tetragrammaton who cast thee out of heaven with all other infernal spirits; and by all the

MEANING OF MASONRY

ntaining continuity of exposition. for reasons of explained in the chapter itself, that on the holy royal arch will probably prove difficult of comprehension by those unversed in the literature and psychology of religious mysticism; if so, the reading of it may be deferred or neglected. but since a survey of the masonic system would, like the system itself, be incomplete without reference to that supreme degree, and since that degree deals with matters of advanced psychological and spiritual experience about which explanation must always be difficult, the subject has been treated here with as much simplicity of statement as is possible and rather with a view to indicating to what great heights of spiritual attainment the craft degrees point as achievable, than with the expectation that the

ation (so far as the natural man may possess it, but yet still far removed from that fuller realization of himself and of the mysteries of his own nature which it is possible for the spiritual adept or master mason to attain. before that attainment is reached there remains for him" that last and greatest trial" by which alone he can enter into the great consolations and make acquaintance with the supreme realities of existence. in the places where the great mysteries have always been taught, what is ceremonially performed in our third degree is no mere symbolical representation as with us, but an actual, vital experience of a most severe character: one the nature of which can hardly be made intelligible, or even credible, to those unfa miliar with the subject. i refrain, therefore, from mo

ond degree, that mental, moral and spiritual developments are essential and will lead to the discovery of a certain secret centre" where truth abides in fulness" and that centre is a" point within a circle" of our own nature from which no man or mason can ever err, for it is the divine kingdom latent within us all, into which we h ave as yet failed to enter. and there is none but insists upon the supreme lesson of self-sacrifice and mystical death to the things of this world so graphically portrayed in our third degree; none but indicates that in that hour of greatest darkness the light of the primal divine spark within us is never wholly extinguished, and that by loyalty to that light, by patience and by perseverance, time and circumstances will restore to us the" genuine secrets" the ult

edience to certain conditions imposed upon them. i will ask you to observe that their offence was precisely that committed by our masonic conspirators. they had been forbidden to eat of the tree of knowledge; or, in masonic language, they were under obligation" not to attempt to extort the secrets of a superior degree" which they had not attained. now the hebrew word hiram means guru, teacher of" supreme knowledge" divine light and wisdom, and the liberty that comes therewith. but this knowledge is only for the perfected man. it is that knowledge that hiram said was" kno wn to but three in the world" i.e, known only in the counsels of the divine trinity, but it is knowledge that with patience and perseverance every mason, every child of the creator" may in due time become entitled to a par

e high purpose broken by the worm" the temple of human nature is unfinished and we know not how to complete it. the want of plans and designs to regulate the disorders of individual and social life indicates to us all that some heavy calamity has befallen us as a race. the absence of a clear and guiding principle in the world's life reminds us of the utter confusion into which the absence of that supreme wisdom, which is personified as hiram, has thrown us all, and causes every reflective mind to attribute to some fatal catastrophe his mysterious disappearance. we all long for that light and wisdom which have become lost to us. like the craftsmen in search of the body, we go our different ways in search of what is lost. many of us make no discovery of importance throughout the length of ou

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

night sky as the over-arching body of the mother goddess nuith.clearly, the monarchies of any age have been responsible for atrocious crimes. and yet, themonarchs themselves claim rulership by divine right. james vi of scotland becamejames i of england and was the main proponent of this. the origins of the sanctity of kingsgoes back to pre-diluvian times, however.the state of monarchy is the most supreme thing upon earth, for kings are not only god'slieutenants upon earth, and sit upon god's throne, but even by god himself are calledgods..and so their power after a certain relation compared to divine power..for if you willconsider the attributes to god, you shall see how they agree in the person of a king..to dis-pute what god does is blasphemy..so it is sedition in subjects to dispute wha

tribe possessed the whole earth and were strong and numerous,and rich; but a day came when a people rose up stronger than they and defeated andenslaved them. afterward the great spirit sent an immense wave across the continent fromthe sea and this wave engulfed both the oppressors and the oppressed, all but a very smallremnant. the ancient britons: the profligacy of mankind had provided the great supreme to send a pestilential wind uponthe earth. a pure poison descended, every blast was deathpresently, a tempest fire arose.it split the earth asunder to the great deeprain poured down from heaven, and water cov-ered the earth (from destruction of atlantis by ignatius donnelly) bolivian records going back 5,000 years tell of the destruction of civilization in far offtimes as the result of a c

would god not already know whether job was a trueservant or not. is there a limit to the omnipresence of jehovah? one cannot also conceive of the reason for the existence of any being, like satan, whohas no good in him at all. what would be the point of creating such as being, or insending him to test those who themselves must be morally pure? if satan could even have the ability to aspire toward supreme godhead, and if thereare hierarchies of angels, etc, then perhaps god can indeed be surpassed? what arewe to make of this? we find that jehovah told a lie. eve did eat of the prohibited tree, but did not, as waswarned, die. so how and why would a god that puts such currency in morality telllies? god promised noah after the flood that he would never visit the world with likecalamity again

lien nephilim and that they have through time suppressed, and evenbred out, the human chromosomes in their dna profiles. for the reader who cannottheir satanic majestys request96atlantis, alien visitation, and genetic manipulation comprehend the kind of mentality that would conspire to murder not only individualsbut entire cultures, here are a few words to ponder:the state of monarchy is the most supreme thing upon earth, for kings are not only god'slieutenants upon earth, and sit upon god's throne, but even by god himself are calledgods..and so their power after a certain relation compared to divine power..for if you willconsider the attributes to god, you shall see how they agree in the person of a king..to dis-pute what god does is blasphemy..so it is sedition in subjects to dispute wha

they find the means to break through this energy field. the moons orbit haslong been associated with power, protection, and ethereal energies. the chinese referto its encirclement as the coils of the great dragon, and this is what their dragondances are partly about. even in modern astrology and astronomy, we have the moonsnodes, also known as the circling dragon. the dragon symbol is one of the supreme archetypes; one should endeavor to make a com-plete study of all its permutations. if done, an incredible tale will unfold. atlantis, alien visitation, and genetic manipulation109 from the sword to the syringe beyond the moons circlet of apotropaic power, the true governing angelic agenciesreign. they are the ones that create the glitches in the modules, satellites, and spacetelescopes tha

MICHAEL WYNN THE SOUL TRAVELERS

his, i speak of only the angels who remain loyal to god, as opposed to the fallen angels, who i clumped into the demon category as those who wander or reach out from the infernal realms. in magical rituals, angels cannot be commanded to perform jobs that are adverse to their character; any command given to an angel will be handed down to lesser spirits. of the many angels and arch-angels, 4 reign supreme: michael, gabriel, raphael, and uriel. as stated earlier, each person is assigned a guardian angel at birth, and it is the duty of this angel to counteract the negative whispering which stream from that person s demonic counterpart. this guardian angel is not entirely a separate being but merely another part of the whole. it is this being, who is separated from the whole by the veil, that

the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine name--the secret and unutterable designation of the supreme deity, by the very knowledge of which man and his god are made consciously one. with the giving of the name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the so

MORALS AND DOGMA

f the type which i have discussed are real, they have very profound implications for what every one of us is doing with his life. for, then it would be true that we cannot fully understand this life until we catch a glimpse of what lies beyond it= ebe jenkins, inc. edition book manufacturers richmond. va. reprinted, february, 1944. preface. the following work has been prepared by authority of the supreme council of the thirty-third degree, for the southern jurisdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expec

make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to prevent its republication elsewhere, and the copyright, like those of all the other works prepared for the supreme council, has been assigned to trustees for that body. whatever profits may accrue from it will be devoted to purposes of charity. the brethren of the rite in the united states and canada will be afforded the opportunity to purchase it, nor is it _forbidden_ that other masons shall; but they will not be solicited to do so. in preparing this work, the grand commander has been about equally a

between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majesti

dor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and wardens: and this makes it the duty of the master to d

aw itself; for the lord shall be thine everlasting light, and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "the author of everything that existeth, the eternal, the ancient, the living and awful being, the searcher into concealed things, the being that never changeth" in the temple of eleusis (a sanctuary lighted only by a window in the roof, and representing the universe, the images of the sun, moon, and mercury, were represented "the sun and moon" says the learned bro. delaunay "represent

MOTTA MARCELO THE COMMENTARIES OF AL

berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and liber aleph, the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother quoted in connection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'un

, are beyond any danger of being confused, since they are experienced in trance, and independent of reason. they cannot be communicated through the intellect. even the most accurate attempt to do so misleads) 3. every man and every woman is a star. 4. every number is infinite; there is no difference. this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere" the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness to appreciate it. each 'star' is connected directly with every other star, and

must acquire certain high states of consciousness to appreciate it. each 'star' is connected directly with every other star, and the space being without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister

the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. when a.c. says, above, second paragraph "did we then suppose the converse" he is speaking with his tongue in his cheek. he knows perfectly well that all religions, without one single solitary exception, suppose the converse. he, himself, had once supposed the converse. this central mystery revealed by aiwass was the darkest

rerogative, from viruses down or up, in one way or another. and that even crystals share it too) it is evidently of minor importance whether the will to create be consciously formulated. lot in his drunkenness served the turn of his two daughters, no less than jupiter, who prolonged the night to forty-eight hours in order to give himself time to beget hercules. man is in actual possession of this supreme talisman. it is his "pearl of great price" in comparison with which all other jewels are but gewgaws. it is his prime duty to preserve the integrity of this substance. he must not allow its quality to be impaired either by malnutrition or by disease. he must not destroy it like origen and klingsor. he must not waste it like onan. but physiology informs us that we are bound to waste it, no

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

uranus, which was carried to a successful issue by her son cronus. he wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called giants. assisted by his brother-titans, cronus succeeded in dethroning his father, who, enraged at his defeat, cursed his rebellious son, and foretold to him a similar fate. cronus now became invested with supreme power, and assigned to his brothers offices of distinction, subordinate only to himself. subsequently, however, when, secure of his position, he no longer needed their assistance, he basely repaid their former services with treachery, made war upon his brothers and faithful allies, and, assisted by the giants, completely defeated them, sending such as resisted his all-conquering arm down i

it came to zeus, the sixth and last, rhea resolved to try and save this one child at least, to love and cherish, and appealed to her parents, uranus and gaa, for counsel and assistance. by their advice she wrapped a stone in baby-clothes, and cronus, in eager haste, swallowed it, without noticing the deception. the child thus saved, eventually, as we shall see, dethroned his father cronus, became supreme god in his stead, and was universally venerated as the great national god of the greeks. page 14 page 15 anxious to preserve the secret of his existence from cronus, rhea sent the infant zeus secretly to crete, where he was nourished, protected, and educated. a sacred goat, called amalthea, supplied the place of his mother, by providing him with milk; nymphs, called melissae, fed him with

ns sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers despatched to the gloomy depths of the lower world, and cronus himself was banished from his kingdom and deprived for ever of the supreme power, which now became vested in his son zeus. this war was called the titanomachia, and is most graphically described by the old classic poets. page 17 page 18 with the defeat of cronus and his banishment from his dominions, his career as a ruling greek divinity entirely ceases. but being, like all the gods, immortal, he was supposed to be still in existence, though possessing no longer

on contained in the sybilline books. she was represented as a matron crowned with towers, seated in a chariot drawn by lions. division of the world. we will now return to zeus and his brothers, who, having gained a complete victory over their enemies, began to consider how the world, which they had [20]conquered, should be divided between them. at last it was settled by lot that zeus should reign supreme in heaven, whilst aides governed the lower world, and poseidon had full command over the sea, but the supremacy of zeus was recognized in all three kingdoms, in heaven, on earth (in which of course the sea was included, and under the earth. zeus held his court on the top of mount olympus, whose summit was beyond the clouds; the dominions of aides were the gloomy unknown regions below the e

hands of barbarians. though dodona was the most ancient of his shrines, the great national seat of the worship of zeus was at olympia in elis, where page 30 there was a magnificent temple [30]dedicated to him, containing the famous colossal statue by phidias above described. crowds of devout worshippers flocked to this world-renowned fane from all parts of greece, not only to pay homage to their supreme deity, but also to join in the celebrated games which were held there at intervals of four years. the olympic games were such a thoroughly national institution, that even greeks who had left their native country made a point of returning on these occasions, if possible, in order to contend with their fellow-countrymen in the various athletic sports which took place at these festivals. it w

NECRONOMICON ALAZIF

d hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the characters of mars and saturn. elevate the vessel to the four winds and cry aloud the supreme words of power thus: al azif page 5 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 to the north: zijmuorsobet, noijm, zavaxo! to the east: quehaij, abawo, noquetonaiji! to the south: oasaij, wuram, thefotoson! to the west: zijoronaifwetho, mugelthor, mugelthor-yzxe! cover the vessel with a cloth of black velvet and set aside. for each of seven nights thou sha

ONYX TABLET OF SET

rcs tell you that you are planning for working for a while, they give you a personal stake in the temple, and they give you a chance to have a couple of years that you attend to other things. i wouldn't recommend people doing this their first year as a priest, because there is so much to learn. i would not recommend making this a requirement (as in everyone must file their five year plan with the supreme soviet of black order. i would recommend this as a voluntary method of self-challenge, and alliance building. the plans cannot be assigned from above. examples of such plans might include: i want to help people through their first year as priests, so i am going to offer my counsel to any new priest (that wants it, and suggest that they do likewise after they have had their first year. afte

wo most powerful dynasties in egypt's long history, the xix and xx. herein there is an interesting "theological succession: the early xviii dynasty (ca. 1580-1372) was that of the great amenhoteps, during whose reigns the priesthood of amon at thebes was preeminent. the dynasty disintegrated during the "amarna period (ca. 1372-1343) of akhenaton, during which the solar disk of aton was considered supreme if not indeed all-inclusive of the neteru. when the new xix dynasty arose under rameses i and seti i, the state role of amon was restored- but the pharaohs directed much of their personal efforts towards set. recounts sauneron "the new dynasty in power, careful to appear to be 'restoring everything to order, had many reasons for mistrusting the amonian priesthood. descendants of a military

PHILIP NEIL MYTHS LEGENDS EXPLAINED

to fetch sand from the bottom of the primeval flood, in order to make the land. the ainu of japan tell how the creator kamui sent a water wagtail down from heaven to accomplish the same task (see p. 120. according to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the priests of the fon skycult, it is the androgynous deity the eternal wheel of time this aztec calendar stone, found beneath the central plaza of mexico city, is a wheel of time commemorating the five world creations, of which the latest is the cu

d grounded on mount ararat, god sent the rainbow as a symbol of his covenant never again to destroy the creatures he had made. noah lived to be 950 years old. introduction 8 nana-buluku who creates the world, and then gives it into the keeping of his children mawu and lisa (see pp. 88 89; but nana- buluku is now almost forgotten, and the work of creation credited to mawu. the ashanti tell how the supreme god onyankopon (or nyame) used to live near men, but moved to the top of the sky because he was constantly annoyed by an old woman who used to knock him with her pestle as she pounded yams in her mortar. when the old woman realized what had happened, she told all her children to gather mortars and pile them on top of the other. at last they had a pile that nearly reached to onyankopon. the

s the cinvat bridge, the bridge of judgment, to reach either the joy of heaven or the horrors of hell, according to their acts and consciences. the bridge is wide for the faithful, but narrow as a needle for the sinner. the birth of ahura mazda and ahriman this silver plaque from luristan, from the eighth century bce, shows the twins, ahura mazda and ahriman, emerging from the body of zurvan, the supreme god and personification of time. on either side stand figures representing the three stages of man youth, maturity, and old age. mithra mithra was a persian god who became widely venerated in the west, especially in the roman empire, as mithras. he was said to be the son of ahura mazda one of the seven divinities created by ahura mazda to oppose the demons created by ahriman. he was a god

trategy of athena (see above. aphrodite was his lover. zeus is the first, zeus is the last, the god with the dazzling lightning. zeus is the head, zeus is the middle, of zeus all things have their end. zeus is the foundation of the earth and of the starry sky. zeus is male, zeus is an immortal woman. zeus is the breath of all things. an orphic hymn to zeus zeus zeus, originally a sky god, was the supreme ruler of heaven and earth. he was married to hera but had many other sexual liaisons. zeus brandishes thunderbolts, his chief weapons, made for him by the cyclopes the gods of olympus by giulio romano (c. 1499 1546) this 16th-century ceiling painting shows the gods and some of the immortals of mount olympus. it would have been painted to suggest the power and glory of the patron. artemis a

are of her mother gaia. she gave cronos a stone to swallow in the baby s stead. when zeus was grown, he asked to be made cronos cup-bearer. he mixed his father a powerful emetic, causing him to vomit up both the stone and the five older children. zeus then led his brothers and sisters to war against the titans whom they defeated and confined to tartarus in the underworld. thereafter, zeus reigned supreme among the gods. prometheus 24 prometheus prometheus, a titan, was the creator of humankind, whom he made out of clay and water. although he and his brother epimetheus sided with the olympian god zeus (roman jupiter) during the war of the titans (see box, prometheus relationship with zeus was uneasy because zeus thought him wily and, being mortal, more loyal to humankind than to the gods. i

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

he merits of the egyptian rite, or rite of memphis may be, it is quite sure that it is not generally recognized as a legitimate rite of free- masonry; that the bodies of it in the united states of america are entitled to and receive no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, however, the most sig

f which disappeared leaving little or no trace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitators have appeared, the most infamous being joseph cerneau s so-called supreme council. like the cerneau scottish rite, two other notorious contenders, called the rite of memphis and the rite of mis- volume j, c a a b b e h raim, also borrowed from the rituals of the scottish rite, hoping to capitalize on the scottish rite s popularity and success.although regular masonic authorities quickly condemned them as spurious and clandestine, small groups were occasionally r

omments reflect a type of sympathetic indifference, and reveal that he did not yet know how specious they actually were. by the b i g as, however, his study convinced him that both the rites of memphis and misraim peddled cheap wares which were unworthy of consideration by freemasons. we extract pike s article, the grand orient of france and the rite of memphis, from his b i g f allocution to the supreme council.2 william l. cummings s 1936 study in his b j d g allocution to the grand college of rites, grand chancellor j.hugo tatsch stated, for the b j d g issue of collectanea i have selected the fine article of fellow william l. cummings, on the spurious rites of memphis and misraim, to which should be added the able translations, never before published in the united states, of extracts f

rtant events during b j d b and b j d c, when the sovereign sanctuary determined to transfer its power and authority to the grand college.appendix c records the filial descent of the rite of memphis, from its beginning in france to its final absorption. copies of these documents were provided by the grand college of rites of the united states of america and have been placed in the archives of the supreme council, d d x, s.j.,washington,d.c. n o t e s b. albert pike, jan. c a, b i i e,official bulletin of the supreme council, d dd degree for the southern jurisdiction of the united states, vol.vi (gr or of charleston [washington, d.c],apr, b i i e, pp. d f i v f j. c. transactions of the supreme council of the d dd degree, of the ancient and accepted scottish rite of free-masonry, for the so

e ancient and accepted scottish rite of free-masonry, for the southern jurisdiction of the united states of america. b i f h to b i g g. reprinted (washington: joseph l. pearson, printer, b i h i, pp. d e i v f a; d g b v g j. d. the grand college of rites of the u.s.a.minutes of fourth annual convocation, p. e.mimeographed typescript.washington,d.c, feb. c c, b j d g. copy in the archives of the supreme council, d d x, s.j.,washington,d.c. volume j, c a a b b e j the spurious rites of memphis and misraim b f a heredom albert pike& william l. cummings figure b. jacques etienne marconis de negre, j h x,grand hierophant of the rite ofmemphis. from the constitution and general statutes for the government of the ancient and primitive rite of freemasonry. k (new york: excelsior printing co, 187

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rament, and ceremonial. it is important to establish that israel regardie did not look upon the golden dawn system as an abstruse or interesting "occult" oddity of the turn of this last century. in his initial introduction for the first publication of this book in the late nineteen thirties he writes "it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme and inestimable importance to mankind at large. in it the work of academic psychology may 5nd a logical conclusion and fruition, so that it may develop further its own particular contribution to modern life and culture. for this psycho-magical technique of ceremonial initiation indicates the solution of the 'anima' problem 'arise! shine! for thy light is come" and regardie unreservedly mai

resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the supreme god of the gnostics (iao is pronounced eeah- oh) since the sun is the giver of life and light, the formula must refer to light as the redeemer. the order was predicated on the age-old process of bringing light to the natural man. in other words, it taught a psycho-spiritual technique leading to illumination, to enlightenment. in this connection, one should always remember those beautiful v

are concerned in the study and administration of medi <20> cines,andin their manufacture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the directions of clairvoyance and clairaudience" the first chief of this society, its supreme magus so-called, was one robert wentworth little who is said to have rescued some old rituals from a certain masonic storeroom, and it was from certain of those papers that the society's rituals were elaborated. he died in 1878,a nd in his stead was appointed dr. w ir. w oodman. both dr. westcott and macgregor mathers were prominent and active members of this body. in fact, the former beca

reme magus so-called, was one robert wentworth little who is said to have rescued some old rituals from a certain masonic storeroom, and it was from certain of those papers that the society's rituals were elaborated. he died in 1878,a nd in his stead was appointed dr. w ir. w oodman. both dr. westcott and macgregor mathers were prominent and active members of this body. in fact, the former became supreme magus upon woodman's death, the office of junior magus being conferred upon mathers. one legend has it that one day westcott discovered in his library a series of cipher manuscripts, and in order to decipher them he enlisted the aid of macgregor mathers. it is said that this library was that of the societas rosicruciana in anelia. and it is likewise asserted that those ci her manuscripts w

s of god in their splendour and glory; i saw all in the peace of eden. all time was eternity, and a perpetual sabbath" such is the stone of the philosophers, the quintessence, the summurn bonum, true wisdom and perfect happiness. psellus, the neoplatonist, has written that the function of initiatory magic was "to initiate or perfect the human soul by the powers of materials here on earth; for the supreme faculty of the soul cannot by its own guidance aspire to the sublimest intuition and to the comprehension of divinity" it is a commonplace aphorism in occultism that "nature unaided fails" that is to say that the natural life, if left to itself, and isolated from the impact of a higher type of life or consciousness, can only <41> produce a commonplace thing of the natural life. it reminds

REGARDIE TALISMANS

den dawn. the student who has gone thus far, and has to some extent studied the technical procedures once used in this magical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be d

RELIGIOUS TENANTS OF THE YEZIDI

er to prevent the moslems from desecrating; their sacred shrine. we have already noticed a similar subterfuge as practised by the christians of this district, and hence the convent of mar behn m is commonly called "khudhr elias" and that of mar mattai "sheikh matta" i think it cannot be doubted that the term "yezeedee" is derived from yezd, one of the titles applied by the ancient persians to the supreme being "we are yezeedees" said sheikh n sir to me on one occasion "that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been

a year they make the pilgrimage to sheikh adi, where they celebrate their religious rites with great rejoicing and festivity. mr. layard was present on one of these occasions, and describes the uncontrollable excitement which prevailed among those present during the performance of the kaww ls. fr. 1 the above, so far as i have been able to learn, forms the substance of their direct worship of the supreme being. the adoration of the run by the yezeedees may be regarded as a sort of indirect homage paid to the deity. that great luminary, as being one of the noblest productions, and most powerful agents of the divine power and goodness, is looked upon by them as the purest symbol of yezd, and hence they worship its rising and setting by kissing the ground with their faces turned either to the

thly benefactor to whom they look for help, or from whom they had received any benefits. their only answer has been "such is our way; as our forefathers did before us even so do we" i think it not improbable, however, that the reverence which they pay to their so-called sheikhs (i mean those over whose tombs the shaks are erected, may be regarded as another form of indirect homage rendered to the supreme being. i have not been able to learn who these reputed saints were, and the modern yezeedees are quite ignorant as to the time when they lived or died. the names by which they are designated, such as sheikh aboo-bekr, sheikh mohammed &c, must be regarded as fictitious, and invented to conciliate the moslems, since they do not admit the mission of their prophet or the authority of the kor n

f the khaletiyeh on the tigris about radhw n do not practise circumcision, nevertheless they are held to be orthodox yezeedees. the sacerdotal order of the yezeedees, like that of the magi of old, is extremely numerous, and it; divided into five castes which are prohibited from intermarrying, and are thus kept distinct. the first in dignity is sheikh n sir, who may be regarded as the patriarch or supreme pontiff of the whole sect. this office is hereditary in the family, and generally descends to the first-born son. it is the province of the of the great sheikh to direct all the religious affairs of the community, to lead in their p. 130 sacred rites at certain times, and to send teachers to the different districts. the present incumbent possesses considerable property, and engages in exte

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

proofs of the applicants morality, virtue,prudence, and zeal. having advanced thus far with cheerfulness, are you willing to assure us of your good faith by a pledge of fidelity for vows are not exacted from members of this grade.aspirant:i am.celebrant:place your hand upon your heart. do you pledge your honour never to reveal the secret ceremonialof our mystic circle unless by permission of the supreme magus, and even then only in strictconformity with our rule and ordinances?aspirant:i do.celebrant:do you pledge your honour never to be concerned or connected with any rosicrucian college,except the one into which you are now admitted, without first obtaining the consent of the suprememagus?aspirant: i do.celebrant:do you pledge your honour to yield a ready obedience to your superior offi

intellectual knowledge.i call your attention to a brief history of astrology.know there is no science so intimately associated with rosicrucianism .as the great one ofastronomy, whose study is so interesting, and furnishes such strong proof and evidence at thewondrous power of the great creator of all things. it could be impossible to contemplate theheavens and not believe in the existence of one supreme being of the universe.a consideration of this science includes the movements, distribution, and the physical characteristicsof the heavenly bodies. next to that of tilling the soil to obtain sustenance for life, astronomy is theoldest science, for it became essential to measure time, and this could be furnished only through astudy of the firmament.the first recorded observations off any re

thus, on sunday, expose yellow gems and.gold, and their weight will increase through the attractive power by affinity of the sun; and thus bythe alchemic action of the moon, pearls and stones of white on monday are improved: on tuesdaylet mars increase the fire of rubies, while on wednesday, sapphires, turquoises and gems of bluereflect the brilliant mercury. jupiter in his majesty, and thor, are supreme on thursday and givelustre to amethysts and stones of sanguine tint. on freddie, venus favours emeralds; and onsaturday the oldest of gods, saturn claims the lustrous diamond.the planets, too 'tis claimed, have direct power over the physical action of man, as well as over hisintellectual energies; his reason, appetites, senses, and powers of generation. these are some of thetheories which

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

ximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science which confers on man powers apparently superhuman. they are enumerated thus in a hebrew manuscript of the sixteenth century: hereinafter follow the powers and privileges of him who holds in his right hand the clavicles o

of a single operation, which is defined in a more comprehensive manner under the name of the great work. furthermore, there exists in nature a force which is immeasurably more powerful than steam, and a single man, who is able to adapt and direct it, might change thereby the face of the whole world. this force was known to the ancients; it consists in a universal agent having equilibrium for its supreme law, while its direction is con8 the doctrine of transcendental magic cerned immediately with the great arcanum of transcendental magic. by the direction of this agent it is possible to modify the very order of the seasons; to produce at night the phenomena of day; to correspond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place

im. we have sketched rapidly the history of occult philosophy; we have indicated its sources and analysed in a few words its chief memorials. the present division of our work refers only to the science, but magic, or rather magical power, comprehends two things, a science and a force: without the force the science is nothing, or rather it is a danger. to give knowledge to power alone, such is the supreme law of initiations. hence did the great revealer say `the kingdom of heaven suffereth violence, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in sp

is finished, and we believe it to be enduring, because it is strong, like all that is reasonable and conscientious. eliphas levi. 1 i' a the candidate disciplina ensoph ketheri when a philosopher adopted as the basis for a new apocalypse of human wisdom the axiom: i think, therefore i am, in a measure he altered unconsciously, from the standpoint of christian revelation, the old conception of the supreme being. i am that i am, said the being of beings of moses. i am he who thinks, says the man of descartes, and to think being to speak inwardly, such a one may affirm, like the god of st. john the evangelist: i am he in whom and by whom the word manifests in principio eras verbum. now, what is this principle? it is a groundwork of speech, it is a reason for the existence of the word. the ess

ymbol we shall have occasion to recur later on. the magus is truly that which the hebrew kabalists term microprosopus otherwise, the creator of the little world. the first of all magical sciences being the knowledge of one's self, so is one's own creation first of all works of science; it comprehends the others and is the beginning of the great work. the expression, however, requires explanation. supreme reason being the sole invariable and 4 the doctrine of transcendental magic consequently imperishable principle and death, as we call it, being change it follows that the intelligence which cleaves closely to this principle and in a manner identifies itself therewith, does hereby make itself unchangeable and as a result immortal. to cleave invariably to reason it will be understood that it

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

ended its nature completely by the understanding of that utterance of the divine word: elet there be light! f it felt itself to be free because god had called it into being, and, raising up its head, with both wings extended, it replied: ei will not be slavery. f ethen shalt thou be suffering, f said the untreated voice. ei will be liberty, f replied the light. epride will seduce thee, f said the supreme voice, eand thou wilt bring forth death. f ei needs must strive with death to conquer life, f again responded the created light. thereupon god loosed from his bosom the shining cord which restrained the superb angel, and beholding him plunge through the night, which he furrowed with glory, he loved the offspring of his thought, and said with an ineffable smile: ehow beautiful was the light

this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the negative. the head corresponds with the two feet, each hand with a hand and foot, each of the two feet with the head and one hand. this ruling sign of equilibrated light represents the spirit of order and harmony; it is

drance to the direction of magnetism. women above all. who are essentially and invariably actresses, who take 18 the ritual of transcendental magic pleasure in impressing others so that they may impress themselves, and are the first to be deceived when playing their neurotic melodramas. are the true black magic of magnetism. so is it for ever impossible that magnetizers who are uninitiated in the supreme secrets and unassisted by the lights of the kabalah should govern this refractory and fugitive element. to be master of woman, we must distract and deceive her skilfully by allowing her to suppose that it is she who is deceiving us. this advice, which we offer chiefly to magnetic physicians, might find its place and application in conjugal polity. man can produce two breathings at his plea

the septenary of talismans 51 nized; phantoms will speak; and something extraordinary and unexpected will follow the closing of the light within the pillar and the increase of the fumigations. 52 chapter viii warning to the imprudent the operations of science are not devoid of danger, as we have stated several times. they may end in madness for those who are not established firmly on the basis of supreme, absolute and infallible reason. terrible and incurable diseases can be occasioned by excessive nervous excitement. swoons and death itself, as a consequence of cerebral congestion, may result from imagination when it is impressed and terrified unduly. we cannot sufficiently dissuade nervous persons, and those who are naturally disposed to exaltation, women, young people and all who are no

sm begins and ends therefore in eternity. dupuis and volney lavished their great erudition to discover this relative identity of all symbols and arrived at the negation of every religion. we attain by the same path to an affirmation diametrically opposed; we recognize with admiration that there have never been any false religions in the civilized world; that the divine light, the splendour of the supreme reason of the logos, of that word which enlightens every man coming into the world, has been no more wanting to the children of zoroaster than to the faithful sheep of st. peter; that the permanent, the one, the universal revelation, is written in visible nature, explained in reason, and completed by the wise analogies of faith; that there is, finally, but one true religion, having one doc

RUBY TABLET OF SET

eptika phantasia "grasping impressions) from ethereal ones. hence the stoics thought it possible to identify the universe as a single, integrated substance in which human existence and behavior partake. knowledge arises through the senses, which are also the final test of truth. experience does not always lead to knowledge, for perceptions may be distorted by passion and/or emotion. reason is the supreme achievement of humanity. since humanity is integral with nature, goodness is cooperation with nature. it is not the pursuit of pleasure, which would subordinate reason to passion. if evil comes to the good man, it is only temporary and not really evil, since in the greater sense it is natural. the stoic thus accepts all fortunes and misfortunes of life calmly. he seeks an absence of feelin

thematics and geometry, hobbes postulated human behavior as similarly structured. he thus sought to understand the "mechanics" or "laws" of human political behavior. hobbes departed from aristotle and the medieval tradition by denying that man is a social animal, i.e. that he seeks companionship, society, and political interaction as an end in itself. man is indeed a "solitary beast" there is no "supreme good; there is only self-interest and gratification "in the first place, i put for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in death" the "supreme evil" is death, and it is fear of death that prompts human cooperation. society is thus negatively motivated. in contrast to the "natural inequality" espoused by aristotle, hob

to the length; in a word, he shall have the power of exploring all the regions of the inheritances of light, and he shall have the power of remaining in the region which he shall choose in the inheritance of the light-kingdom" 3. the gnosis of jesus the mystery of the ineffable "that mystery knoweth why there is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the

eason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the recital of the greatness of the supreme gnosis is not yet ended, for the master continues "hearken, therefore, now further, o my disciples, while i tell you the whole gnosis of the mystery of the ineffable" it is the gnosis of pitilessness and compassion; of destruction and everlasting increase; of beasts and creeping things, and metals, seas, and earth, clouds and rain, and so on working downwards from man into nature and upwar

em-bracing love. the yogi, too, walks towards one single aspect of god. the bhakti yogi keeps to the road of love and devotion; the raja and hatha yogi choose the path of self-control or volition; the jnana yogi will follow that of wisdom and cognition. let us regard the idea of god, now, from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy original principle owns the wisdom, purity, and clearness, from the aspect of which proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality, and consequently eternity belong to the earthy principle. thee four aspects together represent the supr

SABBATIC KABALA OF THE CROOKED PATH

t aspect of sorcery has been left out tho u, or rather has not been clearly stated. that is the influence of what might be named as the charge or the stellar fluidity that must enter the ritual and electrify the effects, also known as the azoth. this is quoted later in the text in the following well-compromised extract "magick is the transmutability of the quintessence of all nature called azoth (supreme occult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be fo

SALMANRUSHDIE THESATANICVERSES

the heavens he never went too far, playing, for example, both the grand mughal and his famously wily minister in the classic _akbar and birbal. for over a decade and a half he had represented, to hundreds of millions of believers in that country in which, to this day, the human population outnumbers the divine by less than three to one, the most acceptable, and instantly recognizable, face of the supreme. for many of his fans, the boundary separating the performer and his roles had longago ceased to exist. the fans, yes, and? how about gibreel? that face. in real life, reduced to life-size, set amongst ordinary mortals, it stood revealed as oddly un-starry. those low-slung eyelids could give him an exhausted look. there was, too, something coarse about the nose, the mouth was too well fles

rekha merchant placed iron around her heart, and went through the motions of her daily life, playing with her children, chit-chatting with her husband, acting as his hostess when required, and never, not once, revealed the bleak devastation of her soul. he recovered. the recovery was as mysterious as the illness, and as rapid. it, too, was called (by hospital, journalists, friends) an act of the supreme. a national holiday was declared; fireworks were set off up and down the land. but when gibreel regained his strength, it became clear that he had changed, and to a startling degree, because he had lost his faith. on the day he was discharged from hospital he went under police escort through the immense crowd that had gathered to celebrate its own deliverance as well as his, climbed into h

e was, after all, the great man, abbu, dad. thirteen-year--old salahuddin, setting aside recent doubts and grievances, entered once again his childish adoration of his father, because he had, had, had worshipped him, he was a great father until you started growing a mind of your own, and then to argue with him was called a betrayal of his love, but never mind that now _i accuse him of becoming my supreme being, so that what happened was like a loss of faith. yes, the father ship, an aircraft was not a flying womb but a metal phallus, and the passengers were spermatozoa waiting to be spilt. five and a half hours of time zones; turn your watch upside down in bombay and you see the time in london _my father, chamcha would think, years later, in the midst of his bitterness _i accuse him of inv

d lower and lower until he forced them to open wide again. the leaflet argued that even the scientists were busily re--inventing god, that once they had proved the existence of a single unified force of which electromagnetism, gravity and the strong and weak forces of the new physics were all merely aspects, avatars, one might say, or angels, then what would we have but the oldest thing of all, a supreme entity controlling all creation "you see, what our friend says is, if you have to choose between some type of disembodied force-field and the actual living god, which one would you go for? good point, na? you can't pray to an electric current. no point asking a wave-form for the key to paradise" he closed his eyes, then snapped them open again "all bloody bunk" he said fiercely "makes me s

am i_ o o o halfway into sleep, or halfway back to wakefulness, gibreel farishta is often filled with resentment by the non--appearance, in his persecuting visions, of the one who is supposed to have the answers _he_ never turns up, the one who kept away when i was dying, when i needed needed him. the one it's all about, allah lshvar god. absent as ever while we writhe and suffer in his name. the supreme being keeps away; what keeps returning is this scene, the entranced prophet, the extrusion, the cord of light, and then gibreel in his dual role is both above-looking-down and below-staring-up. and both of them scared out of their minds by the transcendence of it. gibreel feels paralysed by the presence of the prophet, by his greatness, thinks i can't make a sound i'd seem such a goddamn f

SAPPHIRE TABLE OF SET MAIN

which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for t

SAPPHIRE TABLET OF SET

which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for t

SATANGEL

r of the angels, and punishes their transgressions. he also appears in the apocryphal revelation of john; then shall he send the angel raguel saying: go sound the trumpet for the angels of cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el, saraqu-el, akrasi-el, or gallizur, angel of the secret regions of the supreme mysteries. author of the book of the angel raziel, wherein all celestial and earthly knowledge is set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was then passed to enoch who incorporated much of it into the book of enoch. in was then passed to noah, who used information within it to design and build the

nion in heaven, now his second in command. tempts men into envy and pride. patron devil of heresy. originally a canaanite deity, whose name may also mean lord of the house. as lord of the flies, his role was perhaps originally that of psychopomp to the dead souls. no less than three of the apostles identify him as incarnate evil and lord of chaos. johann weyer in pseudographica demonica makes him supreme overlord of the underworld and founder of the great order of the fly. the grand grimoire and grimorium verum have him as the prince of hell. corresponds to chokmah. behemoth (hebrew behema, meaning animal. apocalyptic beast of jewish eschatology. identified in the middle ages with satan. a designation of the hippopotamus (job 40. may also appear as an elephant, crocodile or whale, and was

ct thereupon throw him your pact, which must be written with your own hand on a sheet of virgin parchment, written in the following words and signed in your own blood: i promise the grand lucifuge to reward him in twenty years time for all the bounties he will bestow upon me. in witness thereof i have signed myself; k k k k k k k k k k k k k k k k k k. in order to enforce his obedience recite the supreme apellation, with the terrible words of the clavicle. aglon, tetragram, vaycheon, stimulamaton, ezphares, retragrammaton, olvaram, irion, estiyon, existon, eryona, onera, orasym, mozm, messias, soter, emanuel, sabaoth, adonay, te adoro, et te invoco, amen. the spirit will then once more appear and address you: why dost thou torment me further? leave me to rest, and i will confer upon thee t

SATANIC BIBLE

ttle child at its mother's knee- is more dangerous to contend against than a creeping pestilence! 15. popular lies have ever been the most potent enemies of personal liberty. there is only one way to deal with them: cut them out, to the very core, just as cancers. exterminate them root and branch. annihilate them, or they will us! the book of satan iii 1 "love one another" it has been said is the supreme law, but what power made it so? upon what rational authority does the gospel of love rest? why should i not hate mine enemies- if i "love" them does that not place me at their mercy? 2. is it natural for enemies to do good unto each other- and what is good? 3. can the torn and bloody victim "love" the blood-splashed jaws that rend him limb from limb? 4. are we not all predatory animals by

in earthbound. self-sacrifice is not encouraged by the satanic religion. therefore, unless death comes as an indulgence because of extreme circumstances which make the termination of life a welcome relief from the unendurable earthyl existence, suicide is frowned upon by the satanic religion. religious martyrs have taken their own lives, not because life was intolerable for them, but to use their supreme sacrifice as a tool to further the religious belief. we must assume, then, that suicide, if done for the sake of the church, is condoned and even encouraged- even though their scriptures label it a sin- because religious martyrs of the past have always been deified. it is rather curious that the only time suicide is considered sinful by other religions is when it comes as an indulgence. re

english) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! ope