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BOOK OF BARUCH

ts. 24 but we would not hearken unto thy voice, to serve the king of babylon: therefore hast thou made good the words that thou spakest by thy servants the prophets, namely, that the bones of our kings, and the bones of our fathers, should be taken out of their place. 25 and, lo, they are cast out to the heat of the day, and to the frost of the night, and they died in great miseries by famine, by sword, and by pestilence. 26 and the house which is called by thy name hast thou laid waste, as it is to be seen this day, for the wickedness of the house of israel and the house of juda. 27 o lord our god, thou hast dealt with us after all thy goodness, and according to all that great mercy of thine, 28 as thou spakest by thy servant moses in the day when thou didst command him to write the law b

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ies" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the scep

te thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. le

tion, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in sil

me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable

rehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no

0 0 INITIATION CEREMONY

bmit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes

on: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clot

fficers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel

life, because the character h is one mode of representing the ancient greek aspirate; breathing and breath, are the evidence of life. hiero: how many assistant officers are there in this grade? hiereus: three, besides the sentinel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the

your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of

1 10 INITIATION CEREMONY

our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lame

ite robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and ro

ish of the sea and over the fowl of the air and over the cattle and over all the earth, and over every creeping thing that creepeth over the earth. and the elohim created eth ha-adam in their own image, in the image of the elohim created they them. in the name of adonai melekh and the bride and queen of the kingdom, spirits of earth adore adonai! hiero: hands his sceptre to hiereus and, takes the sword of hiereus, makes the ox in center of pentagram, saying: hiero: in the name of auriel, the great archangel of earth, and by the sign of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adon

, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar, halts, steps aside from before neophyte, leaving him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the ce

d kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

387, the samogits 1413. introduction. slavish subjection to distant eome, could not fail in many ways to offend the national feeling. not only the rude bloody sacrifices, but the sensuous pleasure-loving side of heathenism was to them an abomination (see suppl. and what their words or their wonder-working gifts could not effect, was often to be executed against obdurate pagans by placing fire and sword in the hands of christian proselytes. the triumph of christianity was that of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of ir

we have a more exact knowledge of the relation between the goth, mitan (to mete) and maitan (to cut, the ohg. mezan and meizan; in the lat. metiri and metere, besides there being no shifting of consonant (d for t, the quantity is inverted. the oisi. miotucfr appears to be also sector, messor; in snorri 104. 105, the wolfs head with which heimdall was killed is called' miotusr heimsallar' and the sword is' mans miotusr; so in eornald. sog. p. 441 'manna miotusr (see suppl. in mhg. too, the poets use mezzan of exquisite symmetry in creating: do sin (wunsch's) gewalt ir bilde mciz; troj. 1962c. got selb in^ jane pater! cato 134; but what can di-^sunapiter mean in the remarkable conjuring-spell, cato 160? god. 2; riclieii fixiudoii was, do er ir lip als chcnc maz; miyc. 2, 18g. er sol 7.e: re

ch is also expressed in 6 jco and the lat. suluo; imt, if the idea of bumt-olfering was originally contained in blotan, it must have got obscured very early -even in aliig. the word seems to have already become extinct; it may survive still in tenns referring to place, as blot:.graben, 6/o.'garten in hessen, conf. the phrase ^blotzcn miissen' to have to fork out (sacrifice) money. an old knife or sword also is called blotz (see suppl. 38 "vvokship. from this ohg. ineihhan, which i think graff 1, 128 has misread ireihan, that a later neihhan immolare, libare graff (2, 1015) seems to have risen by aphseresis (gramm. 2, 810, as neben from inebeu; conf. eichon (dicare, vindicare, graff 1, 127. to this place also belongs the ohg 'pifelahan (libare, immolare, diut. 1, 245. 248. all this strictly

riest; on great holidays the feast^ was held there and then in the assembly, on other occasions each person might doubtless take' they say the cimbri had this custom, that their women marching with them were accompanied by priestess-proplietesses, gray-haired, wliite-robed, with a linen scarf buckled over the shoulder, wearing a brazen girdle, and bare-footed; these met the prisoners in the camp, sword in hand, and having crowned them, led them to a brass hasin as large as 30 amphorsb (180 gals; and they had a ladder, which the priestess mounted, and standing over the basin, cut the throat of each as he was handed up. with the blood that gushed into the basin, they made a prophecy^ the trolds too, a kind of elves, have a wpiper kettle in the norw. saga, faye 11; the christians long believe

r herinom, fornald. sog. 3, 31. eidem prostratorum manes muneris loco dedicaturum se pollicetur (haraldus, saxo p. 146. othinus armipotens, p. 37, auctor aciei corniculatae, ordinandi agminis disciplinae traditor et repertor, pp. 138-9, 146. when old, he teaches arraying of battle, p. 17, the hamalt at fyll-ja, svinfjlkja, fornald. sog. 1, 380; he teaches how to bring down with pebbles those whom sword will not wound, ibid. p. 157 (see suppl. we need not be surprised then to find him confounded with ziu or tyr, the special god of war, or mereurius coupled with mars (pp. 107, 111, or a gloss on jonas of bobbio, who had rightly identified him with mercury (p. 121, correcting him thus: qui apud eos (alamannos) vuotant (part. pres. of wuotan) vocatur, latini autem martem ilium appellant. are a

3 8 INITIATION CEREMONY

i' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water

appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enoc

hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars heb

4 7 INITIATION CEREMONY

urns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah

le circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, endekagram, dodekagram& all endekangles etc. diagram of c

to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin, peh, resh, shin alchemical symbol of sulphur on the tree of life tablet of tr

hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials for the temple banners of the east and west temple pillars hebrew letters: kaph

e sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even unto mal

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign you up- the reverse is usually the case. you certainly do not want to find yourself signing in blood, being initiated by having sex with the high priest or priestess or promising to fall on a sword should you leave the coven or betray their secrets. nor should you pay huge sums of money in advance for training; for membership of an established pagan organisation, yes, but these tend to ask for remarkably little. even a full druidic or goddess training, for example, costs no more than a few hundred pounds over several years. most covens and healing groups expect you only to pay for your

ced witches call on them only rarely and with the purest intent under the law of threefold return. the exception is bellona, who is a benevolent and effective focus for female power and courage. bellona bellona is the roman goddess of war, the female counterpart of mars whose chariot she drove into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding

ch you can engrave magical symbols such as your zodiacal and planetary glyphs with a pyrographic set obtained from an art shop. you can also paint moons, stars, spirals, suns, or crosses with silver paint. i use a curved-bladed knife with a silver engraved scabbard, which i bought from a souvenir shop in spain. the athame is set in the east of the altar and represents the element of air. like the sword, it is traditionally used for drawing magical circles on the ground and directing magical air energies into a symbol. when you are casting a circle, you can point your athame diagonally towards the ground, so that you do not need to stoop to draw (which is not very elegant and bad for the back. with practice, the movement becomes as graceful as with a sword. the athame can also be used as a

for magick or healing, carving the traditional samhain jack-o'-lantern, and etching runes and other magical or astrological symbols on candles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be especially magical. the sword like the athame, the sword stands in the east of the circle as a tool of the air element. swords are the suit symbol of air in the tarot and are also one of the christian as well as the celtic grail treasures. each of the tarot suits and the main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to

he otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashioned from silver, he went on to lead his people to victory. according to one account, the christian treasures were brought in ad 64 to glastonbury in england by joseph of arimathea, the rich merchant who caught christ's bl

ABRAMELIN1

xix sound or power hebrew and chaldee letters numerical value* how expressed in this work by roman letters hebrew name of letter signification of name 1 a (soft breathing) 1 a aleph ox, also duke, or leader 2 b, bh (v) p 2 b beth house 3 g (hard, gh o 3 g gimel camel 4 d, dh (flat th) i 4 d daleth door 5 h (rough breathing) u 5 h h window 6 v, u, o y 6 v vau peg, nail 7 z, dz t 7 z zayin weapon, sword 8 ch (guttural) r 8 ch cheth enclosure, fence 9 t (strong) e 9 t teth serpent 10 i, y (as in yes) w 10 i yod hand 11 k, kh" final: 20 final= 500 k kaph palm of the hand 12 l l 30 l lamed ox-goad 13 m k final= j 40 final= 600 m mem water 14 n h final= g 50 final= 700 n nun fish 15 s f 60 s samekh prop, support 16 o, aa, ng (guttural) d 70 o ayin eye 17 p, ph a final> 80 final= 800 p p mouth 1

ABRAMELIN2

ither also can you sufficiently magnify and thank your holy angel guardian as he meriteth. however, you ought to render thanks proportionate to your estate and to the great treasure which you have received. it is necessary also that you should fully understand how you ought to enjoy these immense riches, so that they may not be in your hands unfruitful, or even harmful. because this art is like a sword in your hand, capable of serving for all kinds of evil and for hurt unto your neighbour. but in putting it into practice for that sole end for which it bath been made, namely for vanquishing therewith the demon and enemies, then shall you be making a good use hereof. i wish also further to give you some instruction upon certain necessary and principal points. the operation of the spirits bei

e symbol. it must be here remarked that we can work much evil against our enemies, and if you know for a certain fact that they are attempting your life, there is no imaginable sin in availing yourself of (these symbols for protection. but should you do this to please some friend, you would not escape easily with impunity from (the disapproval of) your guardian angel. use then this knowledge as a sword against your enemies, but never against your neighbour, which would be without any result but that of bringing hurt to yourself. chapter xxvi (to open every kind of lock, without key, and without making any noise) should you wish to open anything locked, such as ordinary locks (bolts),132 padlocks, coffers, cupboards, boxes, and doors, you shall touch them with the side of the symbol which i

ng licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally

ABRAMELIN3

d operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be grante

ADEPTUS MINOR INITIATION

s- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total) 3 third: knocks. chief: knocks. third: knocks. second: knocks. chief "avete, fraters et sorors" second "roseae rubeae" third "et aureae crucis" chief "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus min

ed for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble enough to entitle thee to be received. very honored frater hodos chamelionis, clothe him in the black robe of mourning, bind him with his hands behind his back, symbolic of the binding force of his obligations, and put a chain about his

the black robe of mourning, bind him with his hands behind his back, symbolic of the binding force of his obligations, and put a chain about his neck, the emblem of repentance and humility" hodos "mighty adeptus major, it shall be done (hodos chamelionis salutes and retires with aspirant, strips him of all ornaments, brings him back to the door in a plain black robe, roped and carrying diagram of sword and serpent. gives one gentle knock. third adept opens door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return

in and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the e

e, set the altar over it, shut the door of the tomb, and placed their seals upon it (all quit the vault. aspirant carries crook and scourge; the door is closed and aspirant is led out of the portal. the tomb is then re-opened and chief adept released) 22 third point (tomb is prepared as in diagram. door is not quite closed. in the southeast angle is diagram of minutum mundum; in northeast that of sword and serpent. due east, the mountain. altar as before with crook and scourge added later. chief stands at east with arms extended. pastos outside in portal, head to the east. lid laid side by side with space between. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them whi

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

om of mexico city, or camped beside my horse among the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my ice-axe for the wand, my drinking flask for the chalice, my machete for the sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the

ALEISTER CROWLEY ACROSS THE GULF

d meet otherwise than as babe and mother, in the garment of that second birth which we of khemi knew. the next six years of my life have utterly faded. all that i can recall is the vision of the greatness of our city of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was trained to lay about me with a sword, and in the use of the bow and the spear. for it was said that horus- or men tu, as we called him in thebai- was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the

e, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good fortune i found and wedged myself into a narrow pylon, too deep for him to reach me, though i could not go through, for the door was closed upon me. and in the angle of the door was an old sword disused. this was too heavy for me to wield with ease; yet i lifted it, an struck feebly at the claws of he bear. so much i wounded him that in his pain he dropped and withdrew and began to lick his paws. thus he forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrust the sword down it. he tossed his head; and i, clinging to the sword

and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guar

their gods, came thither, and did sacrifice. then i appointed also the pale boy warder of the sanctuary: and he swore unto me to be faithful unto death. now there arose a great strife in memphis, and many foolish and lewd women cried out against us. so fierce was the uproar that a great company of women issued forth from the city and came into the island they slew my pale boy at the gate, though sword in hand he fought against them. then they frothed on, page 28 gulf.txt and i confronted them in my glory. they hesitated, and in that moment i smote them with a deadly itching, so that running forth they tore off their clothes and set themselves to scratching, while my people laughed until they ached. at the term, indeed, with exhaustion and with loss of blood they died all; four hundred and

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of hell were usually never brought to trial; something which stems from the fact that many of those who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their parents, wh

the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwe

is book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe

engrave in gold, when the sun is exalted in the heavens, alone on a mountain top or some such place close to the rays, but alone. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of

his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fine silk, and hid safe away until such times as it is needed. but to take not to use this seal hastily, for it is a sharp sword. the number of nergal is eight and this is his seal: the god of jupiter is the lord of magicians, marduk kurios of the double-headed axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was best

ALEISTER CROWLEY BOOK OF LIES

to be apprehended by comparatively short practice of mantra-yoga. a mantra is not being properly said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is burnt up in the great fire; yet not a feather is scorched. this eagle is swallowed up in the great sea; yet not a feather is wetted. so flieth he in the air, and lighteth upon the earth at his pleasure. so spake iacobus burgundus molensis(17) the grand master of the temple; and of the god that is ass-headed did he dare not speak. book of lie

ALEISTER CROWLEY BOOK OF THE LAW

half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of t

his shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorious city. thou shalt thyself convey it with worship, o prophet, though thou likest it not. thou shalt have danger& trouble. ra-hoor-khu is with thee. worship me with fire& blood; worship me with swords& with spears. let the woman be girt with a sword before me: let blood flow to my name. trample down the heathen; be upon them, o warrior, i will give you of their flesh to eat! iii,12: sacrifice cattle, little and big: after a child. iii,13: but not now. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye shall be sad thereof. iii,16: deem not too eagerly to catch the promises; fear not

eover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite! iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; an

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 establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: 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! by bes-na-maut my breast i beat; by w

ALEISTER CROWLEY LIBER 777

e [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 10 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned succ

ydwrtw uthrodiel 25 tarcm mishrath yrhw vehrin ahwba aboha 26 wnsm misnim hysysy yasyasyah laydwrbydgsy yasgedibarodiel 28 mpss saspam wrdba abdaron laydwrg gerodiel 29 ymlhb bihelami wrwa avron [yrfs satrip table of correspondences 27 cxlix. magical images of the decans (ascendant. cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a

racelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a staff and wrapped in a mantle santal flav srorus mastick 22 a man riding on an ass, preceded by a wolf galbanum bofor] mortum 24 a horse and a wolf opoponax as for asc. as for asc. 25 a man leading another by his hair and slaying him lign-aloes foi lori gaxisphilium 26 a man holding a book which he opens and shuts assa

ic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga agares old man, riding a crocodile and carrying a goshawk. 16 5# bram marbas great lion. 17 8$ cwfbrb barbatos accompanied by 4 noble kings and great troops. 18 11$ wyswg gusion like a xenopilus 19 14 ]yarl leraikha an archer in green 20 17% and# cyfwb botis viper (or) human, with teeth and 2 horns, and with a sword. 22 20! wcrwp purson lion-faced man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadms

ii. goetic demons &c. by night (succedent. clxiv. magical images of col. clxiii. 15 38 [lah halphas stock-dove with sore throat. 16 41$ rwlkwp focalor man with gryphon s wings. 17 44= c shax stcck-dove with sore throat. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels

ALEISTER CROWLEY LIBER CHANOKH

s home-tohe soba ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

l or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the

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 source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only too many dilettanti and eccentrics, weaklin

leph and lamed are infinitely important in this aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the judge, armed with power to execute his will, and two witnesses "in whom shall every truth be established" in accordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude and silence of the hermitage into which the magician has shut himself "mem" is the letter of water, and

cating the formula. aleph may be referred to harpocrates, with allusion to the well-known poem of catullus. lamed may imply the exaltation of saturn, and suggest the three of swords in a particular manner. yod will then recall hermes, and mem the hanged man. we have thus a tetragrammaton which contains no feminine component. the initial force is here the holy spirit and its vehicle or weapon the "sword and balances. justice is then done upon the mercurial "virgin, with the result that the man is "hanged" or extended, and is slain in this manner. such an operation makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's

iangle on the base of two opposites, making an apex transcending their contradiction in a higher harmony. it is not safe to use any thought in magick, unless that thought has been thus equilibrated and destroyed. thus again with the instruments themselves; the wand must be ready to change into a serpent, the pantacle into the whirling svastika or disk of jove, as if to fulfil the functions of the sword. 61 the cross is both the death of the "saviour<matter of the individual self, the indivisible point determined by reference to the four quarters. this is the formula which enables it to express its secret self; its dew falling upon the rose is developed into an eidolon of itself, in due season> and the phallic symbol of resurrection. will itself must be ready to culm

ALEISTER CROWLEY MAGICK WITHOUT TEARS

elf forced to deny the very premises on which it was founded. shall we be any better off if we assume that "ex nihilo nihil fit" is a falsehood, that the origin of all things is nothing? let us see! o. shall we first glance at the mathematical aspect of nothing (including its identical equation in logic) this i worked out so long ago as 1902 e.g. in berashith, which you will find reprinted in the sword of song, and in my collected works, vol. i. the argument may be summarized as follows. when, in the ordinary way of business, we write 0, we should really write 0n23. for 0 implies that the subject is not extended in any dimension under discussion. thus a line may be two feet in length, but in magic without tears get any book for free on: www.abika.com 73 breadth and depth the coefficient is

of moral freedom the howling savages of pessimism. unless his appeal is heard, unless there comes a truly virile reaction against the creeping atrophy which is poisoning them, unless they enlist to the last man under his standard, a great decisive battle will have been lost. this prophet of the white school, chosen by its masters and his brethren, to save the theory and practice, is armed with a sword far mightier than excalibur. he has been entrusted with a new magical formula, one which can be accepted by the whole human race. its adoption will strengthen magic without tears get any book for free on: www.abika.com 105 the yellow school by giving a more positive value to their theory; while leaving the postulates of the black school intact, it will transcend them and raise their theory a

street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best form is that of the apple. i have seen suitable cups in many shops. the sword. the ideal form is shown in the ace of swords in the tarot. at all events, let the blade be straight, and the hilt a simple cross (the 32 masonic sword is not too bad; kenning or spencer in great queen street, w.c.2 stock them- or used to do) the disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready for

h, then wheeling south blew with his bugle a challenge to drouth, cocked his flap-hat with the tosspot feather, twisted his thumb in his red moustache, jingled his huge brass spurs together, tightened his waist with its buda sash, and then, with an impudence nought could abash shrugged his hump-shoulder, to tell the beholder, for twenty such knaves he should laugh but the bolder; and so, with his sword-hilt gallantly jutting, and dexter hand on his haunch abutting, went the little man, sir ausbruch, strutting" it's not the least bit like tokay; rather the bull's blood its neighbor, or any rough strong red wine like rioja. curious, though, his making him a hunchbacked dwarf; there must be something in this deep down. i wonder what (ask jung) magic without tears get any book for free on: www

d find no further difficulty in understanding fully at least the theoretical and abstract aspects of the business. but as to your own wit of judgment as to the general rules of your own private code of morals, what is "right" and what is "wrong" for you, that will emerge only from long self-analysis such as is the 4 magic without tears get any book for free on: www.abika.com 241 chief work of the sword in the process of your initiation. love is the law, love under will. yours fraternally. 666 p.s. most of this is stated or implied in aha! marsyas. be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see the artist-adept paint! weak are the souls that fear the stress of earth upon their hol

ALEISTER CROWLEY MEDITATION

body may be trusted to send him no message that might disturb his mind. other results of this practice are described by hindu authors, but they do not concern us at present. our first obstacle has been removed, and we can continue with the others. 18 chapter ii pranayama and its parallel in speech, mantrayoga the connection between breath and mind will be fully discussed in speaking of the magick sword, but it may be useful to premise a few details of a practical character. you may consult various hindu manuals, and the writing of "k"wang tze, for various notable theories as to method and result. but in this sceptical system one had better content one's self with statements which are not worth the trouble of doubting. the ultimate idea of meditation being to still the mind, it may be consi

on whose heads have obtained by personal experience to the summit of this science. they have founded a system by which every one can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these books sh

eat white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such difficulties as we have ment

ou mean the contents of your consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is

occasionally be very violent) and at the end of life the movements cancel each other out. nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. such an one is torn limb from limb by choronzon. how then is the will to be trained? all these wishes, whims, caprices, 69 diagram on this page: solomonic sword vertical to the left, flame carved wand vertical to the right, cup supported by lotus flower tripod (four legs or three) center top, circle at center bottom. a vertical scale is to the extreme right and this caption is below "the wand, cup, sword, and disk or pantacle (drawn to scale" 70 inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they h

ALEISTER CROWLEY SEPHER SEPHIROTH

, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch blwl life myyx 69 a manger, stable; an enclosure swb) myrtle sdh nations; gentiles myywg transgression, error, sin +s 70 hush, be silent hsh wine nyy night lyl the secret (ps. 25:14; see 353) dws adam and eve hwxw md) honest; so, thus, just

lp rwg oppressed brz ornament, splendour, honour; the supernal benignity; hadar (the hebrew version of the syriac hadad, gthe sun h, from the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclos

s: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons tw

myhl) hwhy prolonged; grew long *kyr) 712 between *nyb 713 the sphere of saturn y)tb# a turning, return; a response hbw#t abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451 *nwdb) fed *nwz 714 fiery furnace )rwn nwt) justice: a title of geburah *nyd 715 secret hrtsn perfumed, fumigated trw+q defective *nzx 716 a matron )tynwr+m a trial, an experiment *nwxb miry *nwy 717 zayin: a sword *nyz 718 wise( ghe will understand that? h *nbyw arrows *mycyx 720 call to mind, account ytb#x thy navel (ct. 7:2) krr# wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq

d countenance: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure, delight: eden *nd( 775 most piercing, most vehement )twnydrqd nine h(#t 776 hospitality *nwlm on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h *nw( 777 gthe flaming sword h (if the path from binah to chesed be taken as 3, for gimel connects arikh anpin with zauir anpin) t r p n l+ g d) one is the spirit of the elohim of lives myyx myhl) xwr tx) the world of shells, the qliphoth twpylqh mlw( 778 goodly strength; proof *nysx the benignity of time *mlw( dsx 780 i dwell, have dwelt( gnot h read: see i.r.q. 1122& prov. 8:12) ytnk# shore, bank tp# ayin: an eye *ny(

ALEISTER CROWLEY TAO TEH KING

n ten pursue death. 3. three men also in ten desire to live, but their acts hasten their journey to the house of death. why is this? because of their efforts to preserve life. 4. but this i have heard. he that is wise in the economy of his life, whereof he is warden for a season, journeyeth with no need to avoid the tiger or the rhinoceros, and goeth uncorsleted among the warriors with no fear of sword or lance. the rhinoceros findeth in him no place vulnerable to its horn, the tiger to its claws, the weapon to its point. why is this? because there is no house of death in his whole body. 56 chapter li the teh as the nurse. 1. all things proceed from the tao, and are sustained by its forth-flowing virtue. every one taketh form according to his nature, and is perfect, each in his particular

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-n

enthroned egyptian god, or stand in the sign of hoor- paar-kraat.say slowly, and very forcibly, in a low voice: ardent and awful on my right rage ratziel and tzadkiel. red raphael on his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me wit

ALEISTER CROWLEY THE LOST CONTINENT

further, the main laws of magic had always been found to govern and include chemical and physical laws. in the early days of colonization zro was only known in its crude state; it was the genius of a single man that obtained the third state in its purity. from this state to the seventh it moved almost of itself, very much as radium does. the genius, having sufficient in this seventh state, made a sword, and completed in three days the subjugation of the servile races. it was a stroke of fortune, this quickness, for on the fourth day the zro began to disintegrate. the magicians then began to seek a means of making this state permanent. but in this they failed* so that knives had always to be replaced twice weekly; but in the course of their failures they discovered the infinitely more valua

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, ada, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, oannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuith and h

e so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is th

be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is the magick of the secret light with special reference to acts; the wanga is the verbal or mental correspondence of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full of

be, it is to be made one with you by love- why am not i to learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justice, whose letters are a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free us

; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free use of the will to create, and the way to give power to the will. i have set it up and caused men to worship it, for its name is god-in-action. as to the work of the sword, i have fought, i have shorn shams asunder, i have anatomized my mind as no man has done since gautama. last, i have shown how pure analysis leads to the highest trance, and unveils the absolute truth. if this text imply more than this, i know not of it; i ask pardon of them that fashioned me and chose me for their minister. al i,38 "he must teach; but he may make severe the ordeals" the old

ALEISTER CROWLEY THE OTO GNOSTIC MASS

e, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregati

smuch as meat and drink are transmuted in us daily into spiritual substance, i believe in the miracle of the mass. and i confess one baptism of wisdom whereby we accomplish the miracle of incarnation. and i confess my life one, individual, and eternal that was, and is, and is to come. aumgn. aumgn. aumgn. music is now played. the child enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she p

cends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the

eus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and many another, prophet, priest and king, that bore the lance and cup, the sword and disk, against the heathen; and these also, carolus magnus and his paladins, with william of schyren, frederick of hohenstaufen, roger bacon, jacobus burgundus molensis the martyr, christian rosencreutz, ulrich von hutten, paracelsus, michael maier, roderic borgia pope alexander the sixth, jacob boehme, francis bacon lord verulam, andrea, robertus de fluctibus, johannes dee, sir edward ke

ALEISTER CROWLEY THE QABALAH

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 follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tr

k; for he meant to imply, one is the spirit of the living god, i.e. i have in this book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which 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 2

ch hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious cook of arguing x= y+ 1\ x= y, by assuming that x should add one to itself for the concealed unity. why shouldn t y have a little concealed unity of its own?34 that the method should ever have be

the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laughing lion on whom babalon rideth. see liber

not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more

ALEISTER CROWLEY THE SWORD OF SONG

ublication they were generally, but not consistently, given in letter-for-letter transliteration, e.g. brashith for tycarb. footnotes indicated by, etc. appeared in the equinox publication and are presumably by crowley (hence i have initialled them a.c; footnotes indicated by numbers are by myself. key entry from the printed edition in the equinox; could probably use further proof-reading t.qathe sword of song called by christians the book of the beast aleister crowley y h a r h f s u r k h y h w here is wisdom: let him who hath understanding reckon the number of the beast. for it is the number of a man; and his number is six hundred, three score, and six the apocalypse of john this electronic edition prepared by celepha s press somewhere beyond the tanarian hills first published society f

beast. oh! how ugly cried alice. never mind, said the mild creature. some people call it reason in rhyme. but which is the name of the song? alice said, trying not to seem too interested. ah, you don t understand, the knight said, looking a little vexed. that s what the name is called. the name really is ascension day and pentecost; with some prose essays and an epilogue, just as the title is the sword of song you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream. oh, dear me! that s* this passage is a parody on one in alice through the looking-glass. harder than ever! she said to herself, and then, looking determinedly intelligent: so that s what the song is called. i see. but what is the song? you must be a

mptuously, i should tell you that the name of the title was what a man of 95 ought to know, as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a gentler tone: it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogation: you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every ob

e art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons f

ht, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng a

ALEISTER CROWLEY EQ I 1

uth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they rai

ich are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "varietie

so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancers! yet herein lieth the core of the matter that in this explosion aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a 92 sword of lightning. yet is this but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button hereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there

the weary wanderer across the mires of life and through the mists of death. come, follow me! grope up these age-worn steps, slippery with the tears of the fallen, and bearded with the blood of the vanquished and the salt of the agony of failure. come, come! halt not! abandon all! let us ascend. yet bring with ye two things, the flint and the steel 168- the slumbering fire of mystery, and the dark sword of science; that we may strike a spark, and fire the beacon of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crow

our imagination- and to the little ones, the children who play with the units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and place us not among the gold and silver of thy treasury. true, thou hast been the great miser of the worlds, and the balances of thy treasure-house have weighed ou

ALEISTER CROWLEY EQ I 5

e the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her

hb:vau hb:resh ox. hb:peh-final hb:lamed hb:aleph 11 78 mercury (planets follow house. hb:taw hb:yod hb:bet 12 91 luna sephiroth camel. hb:lamed hb:mem hb:gemel 13 105 venus corresponding) door. hb:taw hb:lamed hb:dalet 14 120 aries hb:heh hb:lamed hb:tet window. hb:heh hb:heh 15 136 taurus hb:resh hb:vau hb:shin nail. hb:vau hb:vau 16 153 gemini hb:mem-final hb:yod hb:mem hb:vau hb:aleph hb:taw sword. hb:nun-final hb:yod hb:zain 17 171 cancer hb:nun-final hb:tet hb:resh hb:samekh fence. hb:taw hb:yod hb:chet 18 190 leo hb:heh hb:yod hb:resh hb:aleph serpent. hb:taw hb:yod hb:tet 19 210 virgo hb:heh hb:lamed hb:vau hb:taw hb:bet hand. hb:dalet hb:vau hb:yod 20 231 jupiter palm. hb:peh-final hb:koph 21 253 libra hb:mem-final hb:yod hb:nun hb:zain hb:aleph hb:mem ox goad. hb:dalet hb:mem hb

lation of v. rosenroth. second is without limit hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod a weh note: corrected, original text had hb:peh-final hb:vau hb:mem "i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see hb:taw hb:yod hb:shin hb:aleph hb:resh hb:bet, in "the sword of song" for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this word hb:resh hb:vau hb:aleph is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. hb:aleph is the egg of matter; hb:yod is taurus, the bull, or energy-motion; a

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 sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers for the base. now the tr

ok; for he meant to imply "one is the spirit of the living god "i.e" i have in this book unified all the diverse symbols of the world; and also "the world of shells "i.e" this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking hb:gemel, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 12] to take another example, it is no mere coincidence that 463, the staff of moses, is hb:taw, hb:samekh, hb:gemel, the paths of the middle pillar;

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this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace

unded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are the eagle's wings: but my shoulders have not lost their strength. i heard

ystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through his armour to his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arm

u who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly about me, but the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have not known man? all this time intolerable rays are shooting forth to beat me back or destroy me; but i am encased in an egg of blue-violet, and my form is the form of a man with the head of a golden hawk. while i have been observing this, the goddess has kept up a continuous wail, like the baying of a

ou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that d

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ly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.3. this walk was in a way rather a success. i got the good mantra effects,"e.g. the brain taking it up of its own accord; also the distaste for everything but adonai became stronger and stronger. but when

artaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of th

nd consume me altogether in its brilliance! destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs for why? because i am the servant of the same your god, the

ereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now the, o lord adonai! let the tenth day be favourable unto o. m. for in the struggle he is as nothing worth. nor valiant, nor fortunate, nor skilful except thou fight by his side, cover his breast with thy shield, second his blows with thy spear and with thy sword. aye! let the ninth day close in silence and in darkness, and let o.m. be found watching and waiting and willing thy presence. adonai! adonai! o lord adonai! let thy light illumine the path of that darkling wight john st. john, that being who, separate from thee, is separate from all light, life, love. adonai! adonai! let it be written of o. m. that "the lord adonai is about him like a thund

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the fiends of the pit, so that mankind might yet learn that compassion was not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe 232 his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly hurr

t are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8ths length of sides. sides are parallel. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center

7 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light

the fratres and sorores of the order. to prosecute with zeal and study the occult sciences &c &c. he then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash!21 (hiereus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the candidate affirmeth his own penalty should he prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of life and death over the natural body: and the form

anger of god; for he cannot as yet comprehend that before mildness can be exercised rightly the forces both of severity and mercy must be known and wielded. therefore the "hegemon" answers for him "darkness is thy name! thou art the great one of the path of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the east" this b

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thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cov

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clare so simple a problem to be an everlasting mystery. we are therefore not concerned with those who have not examined our doctrine of sceptical theurgy, or scientific illuminism, or that which lies beyond. let them examine without prejudice. some, too, have raised weapons against us, thinking to hurt us. but malice is only the result of ignorance; let them examine us, and they will love us. the sword is not yet forged that can divide him whose helmet is truth. nor is the arrow yet fledged that will pierce the flesh of one who is clothed in the glittering armour of mirth. so here, and now, 2) and with us; he who climbs the mountain we point out to him, and which we have climbed; he who journeys by the chart we offer to him, and which we have followed, on his return will come in unto us as

, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or cur

r whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blood's bewitched; my brain's afloat with ecstasy of shame. that tearing pain is gone, enriched by his life-spasm; but he being gone, the same myself is gone sucked by the dragon down below death's horizon. iii i woke from this. i lay upon the lawn; they had thrown roses on the moss 93 with all their thorns; we came there at the dawn, my lord and i; god sailed a

uesome task was nearly finished when the door of the house opened, and an old man, his face scarred, one lip cut half away in some old brawl, so that he grinned horribly and askew, rushed out at me, a rapier in his hand. my stiletto, though long beyond the ordinary, was useless against a tool of such superior reach "a last wrench gave me the ermine cloak, an invaluable parry. could i entangle his sword, he was at my mercy. he saw it, and fenced warily. indeed, i had the upper hand throughout. threatening to throw the cloak, catch his 120 sword, blind him, rush in with my dagger- he gave back and back in a circle round the courtyard "no sound came from the room above. probably we three were alone. the fight was not to be prolonged for ever; the weight of the fur would tire me soon, counterb

s sorry to have to kill him "we fenced grimly on"'but' i urged 'your mistress is dead. your duty is to her child, and i am her child's "he looked up from my eyes 'an omen' he cried, pointing to the great statue of st. michael trampling satan, 121 for we had come fighting to the place st. michel 'darkness yields to light; i am your servant, sir' he dropped on one knee, and tendered the hilt of his sword "but as i put out my hand to take it (guarded against attack, i boast me, but not against the extraordinary trick which followed) he suddenly snatched at the ermine, which lay loosely on my left arm, and, leaving me with sword and dagger, fled with a shriek of laughter across the place st. michel, and, flinging the furs over the bridge, himself plunged into the seine and swam strongly for th

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obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the ch

his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in

of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of pass

magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at t

ore us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye invoked powers of the sphere of kokab, that all is now ready for the commencement of this evocation""the potent exorcism [to be sa

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nces can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his w

ght thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth his sword! smite my acuteness into the earth, and as a sower casteth his seed into the furrows of the plough, do thou beget upon me these adorations of thy unity, o my conqueror! 8. and thou shalt carry me upon thine hip, o thou flashing god, as a black mother of the south country carrieth her babe. whence i shall reach my lips to thy pap, and sucking out thy stars, shed them in these adorations upon

s a black mother of the south country carrieth her babe. whence i shall reach my lips to thy pap, and sucking out thy stars, shed them in these adorations upon the earth. 8 9. moreover, o god my god, thou who hast cloven me with thine amethystine phallus, with thy phallus adamantine, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen o

to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of silvery light. 12. o thou fat of an hundred fortresses of iron, crimson as the blades of a million murderous swords; i swear to thee by the smoke-wreath of the volcano, to open the secret shrine of thy bull's breast, and tear out as an augur the heart of thine all-pervading mystery. 13. o thou silver axle of the wheel of being, thrust through the wings of time by the still hand of space;

r of unappeasable winds caught up in the arms of the swaying branches. i know thee! o 19 thou rumble of conquering drums, who lulleth to a rapture of deep sleep those lovers who burn into each other, flame to fine flame. 5. o thou sovran guide of the star-wheeling circles, the soles of whose feet smith plumes of golden fire from the outermost annihilation of the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenad

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hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivale

x, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi. and cxx (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus" his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber dcclxxvii. instruction in philosophical meditation (ghana-yoga).2 examination in some one mode of divination "e.g, geomancy, astrology, the tarot. theoret

. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse

this light. marsyas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul's defence? how baffle the besieger, sense? marsyas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh open to the sword! now comes the leader; courage, run 21 contagious through the garrison! repair the trenches! man the wall! restore the ruined arsenal! serve the great guns! the assailants blench; they are driven from the foremost trench. the deadliest batteries belch their hell no more. so day by day fought well, we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours. t

uth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the

ALEISTER CROWLEY EQUINOX EQ I 4 2

t hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the s

in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horseleech

truth, when glancing up, he saw that after all he had overlooked something. in the infinite universe which he had constructed there was a tiny crack. a tiny, tiny crack. barely an inch of it. well, the matter was easily remedied. as it chanced, there was a dainty little spirit (with gossamer wings like a web of steel, and scarlet tissue of silk for his robes) flitting about, brandishing his tiny sword and spear in a thoroughly warlike manner "shun" said the great white spirit "by the right, dress "snappers, one pace forward, march "prepare to stop leak "stop leak" but the matter was not thus easily settled. after five hours' strenuous work, the little spirit was exhausted,and the hole apparently no nearer being filled than before. he returned to the great white spirit "beg pardon, sir" he

ng gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the sword and balance of justice. mighty and golden were his wide-flashing wings! terrible in his might, he bowed low before the great white spirit, and proceeded to carry out the order. for five and twenty years he toiled at the so easy task; then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" s

he great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i wil

ALEISTER CROWLEY EQUINOX EQ I 4 3

l to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking it as majesty, he chaseth an elephant in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian la

ian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the

eadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wi

ght at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride- to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; th

d in a beard white as the streams of snow that feed the lake of gods and men revered that sitteth upon caucasus. so muttered he a darkling weird, 22 and smote his bosom murderous. his nails like eagles' claws were grown; his eyes were wild and dull; but thus sir lancelot spake "thy deeds atone by knightly devoir" he returned that "while the land was overgrown with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars" then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to

ALEISTER CROWLEY EQUINOX EQ I 4

n eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand a

e is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to

. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black army of unbalanced forces which obscures the light of the sun. and then, finally, was he destined to slay with the sword of flaming light that ever watchful serpent which writhes in silent wisdom about the trunk of that tree upon which the christ hangs crucified. all these great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragons' teeth- the armies of doubt; and among them did he cast he stone of zoro

d's eye; the meditation then takes place on the image in the mind. so with the following practises. 144 tejas-ak sa is the element of fire. it is symbolized by a red triangle of fire with a black egg in the centre. see "777, col. lxxv, p. 16. see diagram 84. the object clear; but the mind wandered. apas-v yu145" result not very good. winged-globe and flam" meditation on both of these was only ing sword.146 fair. 107 pendulum147 (e).148" good as regards plane kept by the pendulum; but thoughts wandered. winged-globe" the result was pretty good. tejas-v yu (e" fair. ankh149 (a green" not bad. pentagram (e" rather good. the l. i. l.150 (e" burning till extinct. rather good, but oil level descended very irre- gularly.151 cross" result fair. cross. 10 m. 15 s. three breaks. isis152 (e. 18 m. 30

mind revolved various methods of killing it. tejas-ak sa. 18" seven breaks. r. r. et a. c.154 19" seven breaks. pendulum" after 3 m. lost control and gave up. winged-globe (e. 10" ten breaks.155 108 145 apas-v yu is the element of water and is symbolized by a black egg of spirit in the silver crescent of water. see "777, col. lxxv, p. 16. see diagram 84. 146 the golden dawn symbol of the flaming sword. see diagram 12. 147 by this is meant watching the swing of an imaginary pendulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morning and "e" evening. 149 the egyptian key of life. see diagram 61. 150 lamp of the invisible light. 151 in the mind. 152 the visualized form of the goddess isis. 153 that is to say

ALEISTER CROWLEY EQUINOX EQ I 6 2

the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the

other glare" magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on whic

ind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray to the one black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice

n. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus, crouching, kept from the altar by the guard" 47 the

scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o tho

ALEISTER CROWLEY EQUINOX EQ I 6

ith me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i will

itadel, and joyous burg, and christian feast? but we are vowed to christ to fight for god, our honour, and our right against the recreant east. 70 we have left our ladies, you and i, my brothers! to keep our castles, and to sigh! oh! could some holy hermit give one short day's dalliance fugitive! speed hither through the enchanted air our ladies, for our faith's reward! would it not sharpen every sword and perfume every prayer? love sharp as holly and pure as snow, and kisses beneath the moon for mistletoe! sir raymond. something ill sung, jocelyn, and too sadly, forsooth! here the hermits are foul and malicious. i would clear the land of them. sir james. spies, every one. and enchanters to boot. sir eustache. the maids are worse, to my mind. think of the gallant florimond, as tall a knigh

r? love sharp as holly and pure as snow, and kisses beneath the moon for mistletoe! sir raymond. something ill sung, jocelyn, and too sadly, forsooth! here the hermits are foul and malicious. i would clear the land of them. sir james. spies, every one. and enchanters to boot. sir eustache. the maids are worse, to my mind. think of the gallant florimond, as tall a knight of his hands as ever swung sword or couched lance. sir raymond. netted like a fish! sir james. and now lives in the desert with the witch, a wild man, and banned. sir raymond. little better than a robber. and the word goes that he hath apostatized from our holy faith [all "cross themselves" jocelyn["sings] heigho! heigho! the crescent and cross! if the one is a bargain, the other's a loss. 71 who would be found on the groun

en. rinaldo. read mine. laylah. let me go to my house. rinaldo. then i will read yours. you are to be captive to a strange knight. laylah. not to you, sir knight! rinaldo. the rest is dark. laylah. you dare not touch me. rinaldo. sit there["he seats her on the wall of the well] do you guess what i have been thinking as i rode through the sun to these palms? laylah. some new plot to carry fire and sword through our quiet villages. rinaldo. no. i was wondering why men should not live at peace. i was wondering what was the quarrel that has beggared europe and made asia a shambles these nigh five score years. laylah. i cannot tell you. rinaldo. this is all i know, that in the time of pope urban the second, some pilgrims to jerusalem began to 76 grumble<
enly it begins again more loudly than before" fatma. more death! more misery [ledmiya "returns, and goes again to window" 89 laylah. silence, thou blotchy spider! thou baboon of ugliness! mother of curses["four eunuchs bring in the corpse of the boy" mohammed. ah god! my youngest, my own delicate darling! lay him by his sire["she goes down and bends over him] was not this arm too tender to bear a sword? why would he go to the battle? he was made for luting and the zephyr. his eyes were larger and lovelier than the gazelle's! his eyebrows were blacker than the kohl upon mine eyelids. alas, my baby! my young one, my tender one. is there tidings, girl? ledmiya. one rides fast. his horse stumbles at the gate. he leaps clear. the horse has fallen. he runs hither. laylah. news! news [ledmiya "go

ALEX SANDERS THE KING OF THE WITCHES

them coming up the street. she fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witches. chastene

robes, alex poured a libation to the moon goddess and drank to his future as a witch. 28 before many months had passed mary bibby died. her daughter went to dispose f her oss ssio s and was ldly surprised at the odd collection of antiques she found m the old chest. alex begged te have them as mementoes and his mother agreed. aware of the boy's desolation at his grandmother's death, she hoped the sword, the crystal, the brass bowls and the censer would comfort him, but refused to let him keep the iron cauldron-or coal scuttle as she called it. there was nothing else to suggest that gran had been a witch. alex had burnt her book of shadows immediately after her death and had chopped up her broomstick which had been carved with phallic symbols. so much of his life had been spent studying wit

all the while he was talking he was walking about the room collecting incense burners, swords, a white-hilted knife to match his athame, and a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all that was going on but realizing that her beloved brother was b

d of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y alex aiiii ot lu-r wi tches, ma xin e po int s he r sword to the hra ss urn, the sym bo lic g u.lrd ian of th e wa tch tower ale x hon ours th e goddess h y kn eelin g he(,re ma xin e, his high pri estess, his hand s looped in her gi rd le prq,a ral ory 10 rem o vin g th e robe 'you shall pray to the holy angel that he may deign to sign or write upon a small square or plate of silver which you shall have made for this purpose' he used the silver ba

nning of the three-day purification, alex locked the door of his r00111 and, like a giant that had wandered into lilliput, sat down before his miniature forest and began to outdoors, ma xine lies on the gro und while alex hold s the fith -fnh t) her breast so that she lljay breathe litl' into it via the cord witches dance naked round the circle to raise the power, while alex, in n ,iw, hold s his sword to the full 11lo()n k.w -5 57 call down the power-fearfully at first and then more boldly as the spells and incantations took hold ofhim. day and night, with only brief pauses in which to drink water and sleep sitting down, he continued, never doubting that he would achieve what he sought, but having no clue as to how it would materialize. then, on the last day, he heard a rushing sound in t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon an

for you in this life or in that to come. 69. be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 70. tools 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be of wax so that they may be broken at once or melted. 73. have no sword unless your rank allows it. 74. have no names or signs on anything. write the names and signs on them in ink before consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 7

rt of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the

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

s goodbye to the god and goddess (words to be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the circle is open but unbroken. merry meet, merry part and merry meet again. r extinguishes the presence lamp, saying: r: this rite is ended! all: so mote it be! notes l lots of published versions l this version comes from quicksilver consecrating a sword or athame lay sword (or athame) on pentacle, preferably by, and touching, another, consecrated, weapon. the man asperges them with consecrated salt and water, whereupon the woman picks up the weapon to be consecrated and passes it through the imcense smoke and replaces it on the pentacle. both lay their right hands upon the weapon and press down, saying: both: i conjure thee, o sword (athame

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

gh all their six divisions. it riseth to the mighty seat within the final fifth, and passeth from that mighty seat to yet another greater. who sits upon that mighty seat within the final fifth? he with the name we mention not, save in utter adoration; the youth of endless summers, the light of life itself, the wondrous one, the ancient one, lord of venusian love, the great kumara with the flaming sword, the peace of all the earth. sits he alone, this wondrous one, upon his sapphire throne? he sits alone, yet close upon the rainbow steps there stand three other lords, garnering the product of their work and sacrificing all their gain to aid the lord of love. are they assisted in their work? do other ones of greater powers than ours stand too upon the ladder? these mighty four, action and lo

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ming of the avatar. the coming avatar "from the zenith to the nadir, from dawn to fall of night, from the emergence into being of all that is or may be to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner radiant fire. from the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret avatar, bearing the sword that pierceth. naught can arrest his approach, and none may say him nay. to the darkness of our sphere he rideth alone, and on his approach is seen the uttermost disaster, and the chaos of that which seeketh to withstand. the asuras veil their faces, and the pit of maya reeleth to the foundation. the stars of the eternal lhas vibrate to that sound, the word uttered with sevenfold intensity

devachan might be regarded as a centre, or heart of peace, within the periphery of the sphere of influence of the mental unit. the four spirillae form four protecting streams of force. a correspondence to this stream of force can be seen in the four rivers which emanated from the garden of eden. out of this garden man is driven into the world of physical incarnation and the angel with the flaming sword protects the entrance, driving him back from entry until the time comes when evolution has progressed so far that he can come to the portal laden with stones which can withstand the action of fire. when he submits these stones to the fire and they stand the test, he can enter "heaven" again, his time though being limited by the nature and the quality of what he brought. when the consciousnes

, and this law is the governing factor of the aquarian age. it might here be added that the symbol for law 2 was the origin of the balance or scales of the sign libra, but in the course of the ages its true form was distorted. not all the astrological signs can be traced to the symbols, for only a few can be traced back as far as the master's ashram. law 4. here we have the angel with the flaming sword turning in all directions. this symbolism is held true in the bible where the angel guards the treasure, and drives man forth in search of another way of entrance, thus forcing him through the cycle of rebirth until he finds the portal of initiation. this portal is occultly regarded as freed from the intervention of the sword as man has developed the ability to soar and mount as an eagle on

ray. atoning factor 2. law of magnetic t he law of the t wo fiery balls rladiatory energy 2nd ray i mpulse polar union. a nd triangle. m anifesting factor. 3. law of service. the law of a pitcher on o u t-going en. w ater and of t he head of e nengy 6th ray. f ishes a man. vivifying factor. 4. law of repulse. t he law of all: a n angel with r ejecting energy 1st ray. d estroying angels a flaming sword. dispersing factor. 5. law of gronp t he law of t b e mountain p rogressive energy progress. e levation. a nd the goat 7th ray. evolving factor 6. law of expansive (name not f laming e rpansive energy response. given) r osy sun. 3rd ray. adapting factor- 831- a treatise on cosmic fire copyright 1998 lucis trust 7. law of the the law of a maland female fiery energy l ower four. e theric form

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

mbolic evils gold, lust, the dagger, and the finger of enticement" these words are most significant, and it might be well to study briefly the type of hands and their quality which are distinctive of disciples. in all forms of esoteric teaching the hands play a great part and this for four reasons: 1. they are the symbol of acquisitiveness. 2. they are centres of force 3. they are wielders of the sword- 330- a treatise on white magic copyright 1998 lucis trust 4. they are, when employed unselfishly a. instruments of healing. b. agencies whereby certain keys are turned. viewing them as symbols of acquisitiveness it must be remembered that in the average man they are employed to "grasp and to hold" and to acquire that which the man wants for himself and for the satisfaction of his selfish de

e in mind that the matter is a very abstruse one and that certain ray forces pass along the line of least resistance from left to right and others from right to left. certain centres transmit their energies via the right hand and others via the left. much knowledge is therefore required in order to work scientifically. i have no time to take up in detail the meaning of the hands as they wield the sword, save to point out that the sword as a symbol stands for many things: 1. the sharp, two-edged sword is the discriminative faculty which reaches to the roots of the chela's being and separates the real and true from the false and impermanent. it is wielded by the ego from the mental plane and is spoken of as the "sword of cold blue steel" 2. the sword of renunciation, or that double-bladed ax

hela's being and separates the real and true from the false and impermanent. it is wielded by the ego from the mental plane and is spoken of as the "sword of cold blue steel" 2. the sword of renunciation, or that double-bladed axe which the chela willingly applies to anything he considers as likely to hold him back from his goal. it is applied primarily to the things of the physical plane. 3. the sword of the spirit is that weapon which in the hands of the disciple cuts down before the eyes of the group he is serving the obstacles which stand in the way of group progress. it is only wielded safely by those who have trained their arms to wield the other swords and in the hands of an initiate is a most potent factor. the old commentary to which reference has been oft times made says "the ste

th with the force of the one who is the all. thus is the plan consummated" and thus it might be added is the energy of the unit augmented by the force of the greater whole. it is said in the occult books and likewise in the secret doctrine that all initiates must be healers; therefore, that all initiates use the palms of the hands in the work of healing. only those therefore, who have wielded the sword dare lay the sword down and stand with empty hands, uplifted in blessing. only the "armed hand" can safely be used in the work of salvation; only those who have "taken the kingdom of heaven by force" and who are occultly known as the "violent ones" can take the heavenly supply and use it in the work of healing. this should be carefully borne in mind. the true healing force can only flow thro

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

e divine programme. the work of the representatives of that mysterious power which we call cosmic evil, and their responding representatives, is indeed worthy of the word "black; but it is not applicable to the work of antichrist. it might be added that the work of the black forces wells up from below, whilst the work of the destroyers is impelled from above. the symbols of these two ways are the sword and the cross. after these preliminary remarks, which are intended to indicate the magnitude of the subject, we- 53- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust shall now proceed to an analysis of the three rays which still remain to be considered. the fifth purpose of deity ray v. concrete knowledge or science the thunders crash around the mounta

by the life of the buddha, and this is one of the reasons why, in this fifth race, love and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to

possibly increase the world's pain or sorrow. some of the names for this beneficent yet somewhat violently energised lord of a ray are as follows: the negator of desire- 57- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the one who sees the right the visioner of reality the divine robber the devotee of life the hater of forms the warrior on the march the sword bearer of the logos the upholder of the truth the crucifier and the crucified the breaker of stones the imperishable flaming one the one whom naught can turn the implacable ruler the general on the perfect way the one who leads the twelve curiously enough, this sixth ray lord has always been a loved enigma to his six brethren. this comes out in the questions which they addressed to him on on

nveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the revealer of beauty this ray lord has a peculiar power on earth and on the physical plane of divine manifestation. his usefulness to his

proclamation which he made to the effect that we were all sons of god and own one universal father will, in the future, no longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a scientific pronouncement. our universal brotherhood and our essential immortality will be demonstrated and realised to be facts in nature. he came, he said, not to bring peace but a sword, and esoterically, he has been the "cosmic divider" why? because, in establishing unity, he also makes a distinction between body and soul. body and soul are, however, only two parts of one whole, and this must not be forgotten. in establishing the fact of the soul and its expression, the body, the totality emerges in completeness. how will this revelation come? we enter here into the realm

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ey have given me. they have made the writing of this book possible. from bethlehem to calvary of those who sought my crib at bethlehem heeding a voice and following a star, how many walked with me to calvary? it was too far. glory surrounded that once mangered babe, and hope for men who struggled with their loss. but hope, fulfilled, came through my thorny crown and through my cross. truth was my sword and pain the accolade which i bestowed on those who followed on, a tethered ass the charger which i chose to ride upon. gone was the glory, then, of bethlehem, the gifts of kings and magi from the east; gone were the multitudes and only twelve were at the feast. of humble bread served in the upper room where that sad cup was passed from hand to hand in token of my love for all mankind within

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

ere a most interesting law to consider. it is one of the major divine laws with which the pilgrim has much to do on his weary, age-long way, back to the centre. it is the fourth law governing or controlling the life of the soul. no. exoteric esoteric name name symbol ray energy 4. law of repulse. the law of all t he angel with t he rejecting energy destroying the flaming of the first ray. angels. sword. first of all, it is well to realise that this law has certain characteristics and basic effects which might be briefly enumerated as follows: 1. the energy displayed is dissipating in its effect. this law works as a dispersing agent. 2. when in active expression, it causes an active scattering or rejection of the aspects of form life- 90- a treatise on the seven rays- volume ii: esoteric ps

e higher impulses and those spiritual decisions which mark his progress upon the path. it is the demonstration of the first ray quality (a subray influence of the second ray, for it should be remembered that to repulse a form, a situation or a condition may be the evidence of spiritual love in the agent of repulsion. this is well pictured for us in the ancient symbol of the angel with the flaming sword, who stands before the gate of paradise to turn away those who seek the fancied security of that shelter and condition. this angel acts in love, and has so acted down the ages, for that state of realisation which we call paradise is a place of essential danger for all, save those who have earned the right to sojourn there. the angel protects the unready aspirant (not the place which he seeks

aspirant (not the place which he seeks to enter) and safeguards him from the risks and perils of that initiation which must be undergone before he can pass through the five divisions of paradise to the place where light dwells and the masters of the wisdom live and work. this is the thought which lies behind the masonic procedure whereby the tyler stands outside the door of the lodge with a drawn sword to protect the secrets of the craft from the unready. i would remind you also that as this law is an aspect of the fundamental law of love, it concerns the psyche or soul, and therefore its function is to further the spiritual interests of the true man, and to demonstrate the power of the second aspect, the christ consciousness, and the power of divinity. it "rejects the undesirable in order

ning the releasing equilibrium. when these ideas are dominant in the mind, he can serve his fellow men. these laws have this effect only as they emerge in the consciousness of the man who is building the antaskarana and who is proceeding with the science of union. it is when the fourth law of repulse is beginning to produce its effects that the disciple becomes aware of the angel with the flaming sword, who stands before the portal of initiation. by this portent, he knows that he can now enter; but, this time, not as a poor blind candidate, but as an initiate in the mysteries of the world. the truth of this has been summed up for us in an ancient chant which used to be sung in the ante-chamber of the temples. some of the words may be- 108- a treatise on the seven rays- volume ii: esoteric

sychology ii copyright 1998 lucis trust roughly expressed as follows "he enters free, he who has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with power the word which opens wide the gate of life. he stands before the angel and takes away his sword, releasing thus the angel unto a higher task. he himself guards the doorway into the holy place. he died. he entered the strife. he learnt the way of service. he stands before the door" 5. the law of group progress no. 5. exoteric name. the law of group progress. esoteric name. the law of elevation. symbol. the mountain and the goat. ray energy. progressive energy. seventh ray. factor of evo

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

n have demonstrated historically less of the evil of vicious conflict than has the militant christian world. the history of the christian nations and of the christian church has been one of an aggressive militancy the last thing desired by the christ when he sought to establish the church on earth. when he came before he said (and the words have been sadly misread "i come not to bring peace but a sword (matt. x.34. this will be true especially during the early days of his advent. the sword which he wields is the sword of the spirit; it is that sword which produces cleavage between a true spirituality and an habitual materialism. the major effect of his appearance will surely be to demonstrate in every land the effects of a spirit of inclusiveness an inclusiveness which will be channelled o

great world religions or not; all- 59- the reappearance of the christ copyright 1998 lucis trust who see no true or basic difference between religion and religion or between man and man or nation and nation will rally around him; those who embody the spirit of exclusiveness and separativeness will stand automatically and equally revealed and all men will know them for what they are. the cleaving sword of the spirit will without wounding bring revelation and indicate the first needed step towards human regeneration. standing as the focal point of the inner triangle of the buddha, of the spirit of peace and of the avatar of synthesis the consequent outpouring potency of the christ will be so great that the distinction between love and hate, between aggression and freedom, and between greed

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y if the personality of the individual is not yet controlled by soul impulse. such cases can frequently be seen. an instance of this can be noted in the history of the jews as found in the old testament. when the first ray was in control and passing through one of its rare cycles of activity we read that they butchered and slaughtered all their enemies men, women and children, putting them to the sword. the sword is ever the symbol of the first ray force just as the pen is of the second ray influence. i wish to remind you that i use the word "energy" in reference to the spiritual expression of any ray and the word "force" to denote the use to which men make of spiritual energy as they seek to employ it and usually, as yet, misapply it. i would point out that ataturk, the turkish dictator

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

tion, down the ages the depths of human evil and the heights of human divinity. their aggressive history as narrated in the old testament is on a par with present-day german accomplishment; yet christ was a jew and it was the hebrew race which produced him. let this never be forgotten. the jews were great aggressors; they despoiled the egyptians and they took the promised land at the point of the sword, sparing neither man, woman nor child. their religious history has been built around a materialistic jehovah, possessive, greedy and endorsing and encouraging aggression. their history is symbolic of the history of all aggressors, rationalising themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and findin

o a better building of a better world, and the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. the best is yet to be. everything is being rapidly brought to the surface the good and the bad, the desirable and the undesirable, the past and the future (for the two are one; the plough of god has nearly accomplished its work; the sword of the spirit has severed an evil past from the radiant future, and both are seen as contributory in the eye of god; our material civilisation will be seen as giving place rapidly to a more spiritual culture; our church organisations, with their limiting and confusing theologies, will soon give place to the hierarchy with its emerging teaching clear, factual, intuitive and nondogmatic. a tre

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

expression of the will-to-good. as these qualities supersede the old and undesirable ones, the door where evil dwells will symbolically slowly close through the sheer weight of public opinion and through right human desire. nothing can possibly stop it. thus the original plan will be restored on earth; this is symbolically referred to in the bible as the garden of eden; the angel with the flaming sword will no longer guard the door of initiation into the kingdom of god, but will be transformed into the angel of the presence. simultaneously, the door into the world of spiritual reality will open before mankind, and the door where evil dwells will be closed. these few thoughts may serve to make this invocation live- 122- discipleship in the new age- volume ii copyright 1998 lucis trust afres

me ii copyright 1998 lucis trust 10th month. i think no thought, i speak no word, i do no deed that hurts another. this means i use a guarded brain against myself the little personal self. 11th month. the chain of hierarchy reaches from heaven to earth and in that chain i am a part. above me stand the ones i seek to serve; below me stand brothers demanding help. 12th month. the cross is mine. the sword of love is mine. the word of power is mine because i love my master and my brothers on the upward way and on the lesser way, my fellowmen. this change is not going to be easy for you, brother of mine. it will appear to disrupt and to disturb the rhythm of your life, but it will net you good results and you will never regret acceding to my request. the best lies ahead for you. you are needed

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ose who used it turned it into a peace prayer. it was instead a great spiritually militant invocative demand. this must not happen with this stanza of invocation. it is a demand; it is also an authoritative affirmation of existent fact; it sets in motion agencies and forces hitherto quiescent, and these can change the face of the world battlefield; it invokes the prince of peace, but he carries a sword, and the effects of his activity may prove surprising to those who see only the needs of the form aspect of humanity. that strength and enlightenment may be yours and the power to stand and the ability to fight for the release of humanity is the prayer and the appeal of your brother, the tibetan. the great invocation- stanza two september 1940 it has seemed to me after due thought that it wo

il and the messengers of light. his has been the problem of teaching humanity that, in order to demonstrate true love and to provide scope and opportunity for a civilisation in which love, brotherhood and right human relations are governing factors, those essential steps must be taken which will accomplish this. he said when he was on earth two thousand years ago "i came not to bring peace, but a sword" the sword of the spirit is wielded by the hierarchy, and by its means cosmic evil is arrested; the sword of discrimination is wielded by the initiates and the disciples of the world, and by its means the distinction between good and evil, with a consequent presentation of free choice between the two, has been laid before humanity, and the lines of demarcation have been made abundantly clear

lear in this world war. it had been the hope of the christ and the longing of all the- 285- the externalisation of the hierarchy copyright 1998 lucis trust masters that men would see clearly and make free and right choice, so that without physical plane warfare they would bring about the needed changes and the ending of wrong conditions. but the conflict descended on to the physical plane and the sword of material war (symbolically speaking) was taken up by humanity. forget not (particularly those of you who are outraged by physical conflict through your pacifist inclinations) that, in the west, it was germany which first of all took the sword in hand, marching into poland and bringing misery, devastation and cruelty to a smaller and much weaker nation, thus forcing france and great britai

in defense of freedom. prior to the war, the hierarchy did what it could to change the trend of human living and thinking, awakening the consciences of the intelligent, stimulating the activity of the humanitarians and impressing the minds of their disciples in order to arouse goodwill, a driving desire for right human relations and peaceful conditions. but the movement was not strong enough; the sword appeared on earth and mankind was plunged into war. since then the work of impressing the minds of the world disciples and of those whom they can influence has been along the lines of clarifying the issues, making plain that for which we fight, and arousing men and women to take such action as will, once and for all, end the possibility of a similar world cataclysm. the activities of our mas

erstanding of their relationships- 291- the externalisation of the hierarchy copyright 1998 lucis trust for two complete generations there must be a peace which will be unbroken because behind it and protecting it will stand the armies of the lord. at the close of that time, if the educational work done has been adequate, sane, wise and sound, then these armies can rest from their labours and the sword be turned into the ploughshare. if this programme of supervision, education and spiritual direction is not thus enforced, the war that would then take place would wipe out humanity as happened once before in human history. i would here refer you to a parable, spoken in terms of far-sighted vision and warning by the christ centuries ago, anent the man who cleaned house, casting out the devils

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

de to a better building of a better world, the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. the best is yet to be. everything is being rapidly brought to the surface the good and the bad, the desirable and the undesirable, the past and the future (for the two are one; the plough of god has nearly accomplished its work; the sword of the spirit has severed an evil past from the radiant future, and both are seen as contributory in the eye of god; our material civilisation will be seen as giving place rapidly to a more spiritual culture; our church organisations, with their limiting and confusing theologies, will soon give place to the hierarchy, with its emerging teaching clear- 88- a treatise on the seven rays- volume

al inhabitants (which is not possible) an impossible situation would be brought about just as legitimate as the zionist position. if the zionist claims are to be considered (and they have been) they in their turn should realise that (if the old testament is to be believed) they originally took the land of palestine away from its original owners nearly three thousand years ago, at the point of the sword and through an unprovoked aggression. this conflict which the zionists have precipitated is basic and useful. it constitutes a test case, being based upon physical plane aggression, being fought with the most violent emotional disturbance and being founded upon completely illogical premises. the jew has ever been (could he but usefully remember it) the symbol of humanity evolving, seeking, r

ALICE BAILEY THE LABOURS OF HERCULES

d on, and, shielded thus, the new disciple felt secure. he had yet to prove his strength. neptune arrived with horses twain and handed them, in leash, to hercules. straight from the place of waters came they, of beauty rare and proven strength. and hercules was pleased, for he had yet to prove his power to ride the horses twain. with graceful speech and brilliant wit came mercury, carrying [16] a sword of rare design, which he proffered, in a silver sheath, to hercules. he strapped it on the thigh of hercules, bidding him keep it sharp and bright "it must divide and cut" said mercury "and with precision and acquired skill must move" and hercules, with joyous words, tendered his thanks. he had yet to prove his boasted skill. with blaring trumpets and the rush of stamping feet the chariot of

elf the archer. yet when the gift was proffered, hercules took it, confident of power, a power as yet unproven. and thus he stood equipped. the gods stood round his teacher, and watched his- 13- the labours of hercules antics and his joy. he played before the gods, and showed his prowess, boasting of his strength. suddenly he paused and pondered long; then gave the horses to a friend to hold, the sword to still another and the bow unto a third. then, running, disappeared into the nearby wood. the gods awaited his return, wondering and puzzled over his strange conduct. back from the wood he came, bearing aloft a club of wood, cut from a stalwart living tree "this is mine own" he cried "none gave it to me. this i can use with power. o gods, watch my high deeds" and then, and only then, the t

, is one of the greatest assets that the disciple possesses. with the aid of neptune and the rapid steeds, hercules could be en rapport with the most distant sphere in which his labors could be cast. through emotional sensitivity and response, we, too, can be en rapport with the world in which our labors are cast. equipped, therefore, with vocation, spiritual energy and sensitivity, the gift of a sword that came from mercury, the messenger of the gods, is of profound significance, for the sword is the symbol of the mind which divides asunder, separates and cuts off. through its use, mercury added to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give hi

but the third constellation spoke to him of victory. perseus is the third of the three constellations, called in the zodiac of denderah, in egypt "the one who subdues; sometimes called "the breaker, that which can chain the enthroned woman, and that which can conquer the monster. we are told that perseus possessed the helmet of invisibility, the sandals of swiftness, the buckler of wisdom and the sword of the spirit. thus hercules saw himself reflected in the heavens, and as he started upon the capture of the man-eating mares, he discovered in himself the guarantee of his ultimate achievement, even though at the time the difficulties with which he was faced seemed insuperable. the crux of the test the conquest of matter and the overcoming of illusion loomed large before hercules and indica

f ill fame. but losing sight of self, this son of man who was a son of god breasted the waves and reached the monster, who, turning towards the man with swift attack and roaring loud, opened his mouth. down the red tunnel of his throat rushed hercules, in search of hesione; finding her deep within the belly of the monster. with his left arm he seized her, and held her close whilst with his trusty sword he hewed his way from out the belly of the serpent into the light of day. and so he rescued her- 66- the labours of hercules balancing thus his previous deed of death. for such is life: an act of death, a deed of life, and thus the sons of men, who are the sons of god, learn wisdom, balance and the way to walk with god. from out the council chamber of the lord, the great presiding one looked

ANALYSIS OF THE 5 6 INITIATION

he minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in

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

osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris

dept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are explained. crook and scourge these are the symbols of balanced power and the light of osiris. serpent and sword the light that descendeth downward forming creation, and the light returning upward to the divine. 10 mystic mountain of abiegnus the steep ascent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the f

ANATHEMA OF ZOS

ond entity? no purchase beyond sense and desire of god than this blasting and devouring swarm ye are? oh, ye favored of your own excuses, guffaw between bites! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate your decaying bodies, preserve your lamentable apotheosis of self? the sword-thrust not salve-i bring! am i your swineherd, though i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlen

APOCALYPSE MOSES

d saying "thou art just, o lord, and thou judges righteous judgment" chapter 28. 1 but the lord turned to adam and said 'i will not suffer thee henceforward to be in paradise" 2 and adam answered and said,grant me, o lord, of the tree of life that i may eat of it, before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus spake t

BAPHOMANTIS LUCIFERIAN SATANIC MASS

to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's perfered, while chanting the sanctus satanas chant "sanctus satanas sanctus, dominus diabolus saboath, satanas-venire!,satanas-venire, ave satanas,ave satanas, tui sunt caeli,tua

BASIL VALENTINE TWELVE KEYS

keep him there till he dies and is decomposed, nay, until not a drop of his blood is to be seen. then yellow jupiter stepped forward, bent his knees, inclined his sceptre, and with great authority twelve keys of basil valentine 18 of 95 bade them carry out the demand of saturn. he added that he would punish everyone who did not aid the execution of this sentence. then mars presented himself, with sword drawn v v a sword that shone with many colours, and gave out a beautiful and unwonted splendour. this sword he gave to the warder vulcan, and bade him slay mercury, and burn him, together with his bones, to ashes. this vulcan consented to do. while he was executing his office, there appeared a beautiful lady in a long, silver robe, intertissued with many waters, who was immediately recognise

ignorance. i may not express myself more explicitly; indeed, i have revealed the matter in a more plain and straightforward manner than any of my predecessors. 1 have concealed nothing; and if you will but remove the veil of ignorance from your eyes, you will behold that which many have sought and few found. twelve keys of basil valentine 70 of 95 twelfth key if an athlete know not the use of his sword, he might as well be without it; and if another warrior that is skilled in the use of that weapon come against him, the first is like to fare badly. for he that has knowledge and experience on his side, must carry off the victory. in the same way, he that possesses this tincture, by the grace of almighty god, and is unacquainted with its uses, might as well not have it at all. therefore this

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

at samye claimed that at night they could hear the sound of thuds coming from within the room. monks of this monastery also allege that annually a new chopping-block has to be placed into this chamber, since the old block is after the lapse of a year covered with countless cuts and reduced to a fraction of the original size. the old blocks are not preserved, but thrown away or burnt. an enormous sword, bundles of lances, pieces of armour, etc. are kept in the tsi u dmar lcog dbug khang. these are supposed to be the weapons and the armour of tsi u dmar po s warlike retinue.51 de nebesky-wojkowitz also offers in footnote an alternative narrative to the judgment chamber aspect of tsiu marpo s position: a similar legend tells that a messenger (pho nya) of dpal ldan lha mo [penden lhamo] or ts

pard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a yellow tiger and brand

nd cast colic into the lower part of their bodies. having gathered big black clouds on the sky, cast thunder, lightning, thunderbolts, and great pieces of hail, order the the u rang demons to cause fits of madness, and command the ma mo [demonesses] to cause fits of fainting to your foes. bind tightly your enemies by means of your red snare, strike them hard with the great stick. with the flaming sword, cut them into huge pieces. with the flaming iron hook, tear out their heart-veins; having chewed the bodies of the foes with your flaming teeth, swallow them down into your stomach which is like a r.k.asa-hole. send various kinds of illusions to deceive your enemies. send suddenly the illnesses called gag nad95 and gzer nad.96 destroy seven generations of the multitude of obstacle-creating

ttribute of the trance state and help further the authenticity and sacred activity that surrounds the oracle tradition. such supernatural abilities include shows of super strength, such as being able to bear the heavy crown associated with the position of the oracle said to be so heavy that two or three men are needed to hoist it onto the oracle s head and twisting swords into knots. this twisted sword, called the "knotted thunderbolt (rdo rje mdud pa, is a prized possession among tibetans, and those honored enough to obtain one hang it above doorways to ward off demonic influences. other feats of supernatural ability gained under trance include an oracle thrusting a sword into his or her chest until its end comes out the back and removing it to show no sign of injury, as well as vomiting

iate advice as to its remedy. de nebesky-wojkowitz explains an action called "releasing the hindering demon" 161 de nebesky-wojkowitz 1998, p. 418. 162 see havnevik 2002, p. 271. 163 see rock 1935, p. 477; and de nebesky-wojkowitz 1998, pp. 440-441. 164 see diemberger 2005, pp. 115-116, 139; and havnevik 2002, p. 271. 116 (bgegs dkrol, where an oracle will beat an ill individual with his oracular sword in order to drive away the harmful forces causing the illness.165 diemberger states that the success of an oracle is in his ability to mediate at times of personal and public crisis; an oracle s reputation is dependent on his efficacy.166 indeed, oracles have been known to tarnish their reputation by offering bad or incorrect advice. on a political level, this can be especially hazardous. de

BLAVATSKY H P ANTHROPOGENESIS

the rebellion of matter against spirit, or of action against spiritual inertia. and here lies the germ of an error which has had such disastrous effects on the intelligence of civilized societies for over 1,800 years. in the original allegory it is matter- hence the more material angels- which was regarded as the conqueror of spirit, or the archangels who "fell" on this plane "they of the flaming sword (or animal passions) had put to flight the spirits of darkness" yet it is the latter who fought for the supremacy of the conscious and divine spirituality on earth and failed, succumbing to the power of matter. but in theological dogma we see the reverse. it is michael "who is like unto god" the representative of jehovah, who is the leader of the celestial hosts- as lucifer, in milton's fanc

ding into matter. therefore, as continued in the appendix: 12 "many names hath god given him (satan, names of mystery, secret and terrible" 13 "the adversary, because matter opposeth spirit. time accuseth even the saints of the lord" 28, 29, 31 "stand in awe of him, and sin not; speak his name with trembling. for satan is the magistrate of the justice of god (karma; he beareth the balance and the sword. for to him are committed weight and measure and number" compare the last sentence with what the rabbi, who explains the kabala to prince al-chazari in the book of that name, says; and it will be found that the weight and measure and number are, in sepher jezirah, the attributes of the sephiroth (the three sephrim, or figures, ciphers) covering the whole collective number of 10; and that the

phenomena as illustrative of an active function in our amphibian and piscine ancestors (vide his xii. and xiii. stages, ought to explain why the "vegetable with leaflets (lefevre) represented in foetal growth, does not appear in his 22 stages through which the monera have passed in their ascent to man. haeckel does not postulate a vegetable ancestor. the embryological argument is thus a two-edged sword and here cuts its possessor "physiology" lefevre, p. 480[[vol. 2, page] 686 the secret doctrine. semi-human- of our teachings. but it can hardly do the same in the case of the third at its closing period, the fourth, and the fifth races, since it already divides mankind into palaeolithic and neolithic man* the geologists of france place man in the mid-miocene age (gabriel de mortillet, and s

BLAVATSKY H P COSMOGENESIS

see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, mangle

f which are the great egoism* in the holes of which are the sprouts, namely, the senses, of which the great (occult, or invisible) elements are the flower-bunches* the gross elements (the gross objective matter, the smaller boughs, which are always possessed of leaves, always possessed of flowers. which is eternal and the seed of which is the brahman (the deity; and cutting it with that excellent sword- knowledge (secret wisdom- one attains immortality and casts off birth and death" this is the tree of life, the asvattha tree, only after the cutting of which the slave of life and death, man, can be emancipated. but the men of science know nought, nor will they hear of the "sword of knowledge" used by the adepts and ascetics. hence the onesided remarks of the most liberal among them, based

BLUE EQUINOX

l or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods

kananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of assisting the discipline of initiation. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. writt

omena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book i

and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the known and the unknown with s

o eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evil. 13. they shall change in their destruction, even as two dark stars that crash together in the abyss, and blaze up in an infinite burning. 14. all this while did adonai pierce my being with his sword that hath four blades; the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus. the equinox 92 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a cer

BOOK OF ENOCH

; and complete judgment has been decreed against you, and you will not have peace. 14.5] and from now on, you will not ascend into heaven, for all eternity, and it has been decreed that you will be bound on earth for all the days of eternity. 14.6] and before this, you will have seen the destruction of your beloved sons, and you will not be able to enjoy them, but they will fall before you by the sword. 14.7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in t

f the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all f

BOOK T

e empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 t

ing water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demoni

on of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whol

zes; he king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's feet are dark-driving stratus clouds. he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 degree taurus to 20 degree gemini. fire of air king of the sylphs and sylph

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

BOOK OF PLEASURE

ve according to your desire, and this you are always realizing! most noble sentiment!-you are "it" already-"the satisfied-"the desireless-"the real thing! you are drunk with it. there is no illusion but consciousness! this consciousness is ever the smiling monument commemorating "whether you ever really enjoyed life! the god of the "will" is the command to obey, its justice everyone fears-it is a sword-your desert for obedience "will" is the command to believe, your will is what you have believed actively willing the belief for you! you think when "it" wishes "will" is complication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to belief. the "

be too small for its habitation. oh, ye of much faith in god, merge into it by the worship of self! ah! foolish man, worship the glorious in freedom. when death approaches the faith in god and desire of woman will not save you, what are their use when withering and decay sets in and the body is an object of disgust? and what is the use of knowledge and charity when reality is known? unsheathe the sword of self; ideas of the almighty should be constantly slain and righteousness should be inquired into* and does kill when feared. whosoever shall study his true nature a little, him does the "self" investigate with his extraordinary conduct. he can compel anything without offending. as the tendency of the most lustful ceases before publicity and death, so do morals and faith before the perfect

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon

stump is ideal. if you are indoors, then you can utilize a small coffee-table, a wooden box or even some boards resting on bricks. it is better to have an altar that does not contain any steel, so a ready-made table is not really the best (unless glued or pegged together. if there has to be metal in the table, brass is acceptable. why is this? it has to do with conductivity. the witch's knife and sword (and wand, if used) are the only tools that are used for storing and directing energies. they, then, can be of a conductive metal iron or steel. all other items should be non-conductive silver, gold, brass, stone, wood since they are not used in that fashion. but why not have a little aestheticism with your altar? lesson two: beliefs/ 21 22/ buckland's complete book of witchcraft why not do

t some examples of magickal workings appropriate for your needs you would do during the waxing cycle of the moon. 5. list examples of magick you would do during the waning cycle of the moon. lesson three tools, clothing and names working tools the working tools are dictated by the tradition to which you belong. in gardnerian, for example, there are eight working tools which include athame (knife, sword, wand, scourge, cords, white-handled knife and pentacle. in the saxon tradition there are fewer: seax (knife, sword and spear. if you are creating your own denomination then you can decide for yourself which to have and which not to have. all tools, after they have been made, are ritually cleansed and purified before use, to remove any negative vibrations. they are then personally charged an

d to become a magnificent athame. i have also seen handles made from deer hooves. start work on yours now. in some traditions of the craft (e.g. gardnerian) the knife may only be used in the circle, for ritual use. in other traditions (e.g. scottish) the witch is encouraged to use the tool as often as possible, the feeling being that the more it is used, the more mana (or "power) it will acquire. sword the sword is not essential; the knife can always substitute for it. but while every individual witch has an athame, many covens like to have a coven sword one for the whole group. the sword is usually used for marking the circle at the start of the meeting; being used by the priest/ess or whoever casts the circle. it can be made in the same way that the knife is, or you can purchase one. the

who have all the wrong ideas believing it to be devil-worship, looking for wild orgies, wanting to join "just for kicks, etc, etc. so after the very long waiting period, during which she has been reading and studying, the initiate is at last there on the threshold. she looks about the inner sanctum for the first time at the flickering candles, the smoking incense, the stem-faced priest pointing a sword directly at her. it may seem a little ominous to her; a little frightening. it would be small wonder if she then and there decided she would not bother going through with it after all. perhaps shed take up macrame instead!if such should be her decision she is free to turn around and walk away. but after the long waiting period there are few, if any, who decide that way. so, after the challen

CASE PAUL F THE BOOK OF TOKENS

these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient 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 superio

umeral value 12, equivalent to that of the letter-name vav, v v. 5 "a property of sharpness" corresponds to the adjective khad, ch d "sharp. this adds up to 12 also. the idea of joining together the parts of the universe may be based on the noun gehbeh, g b a "a reservoir, from a root signifying" to gather, to collect. the value of g b a is 6, the same as v [71] the meditation on zain* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the

is power the secret wisdom calleth the mother. it is the power of understanding, the power also of the elohim, for in binah are the elohim enthroned, and their thrones are set in her. mine are the thrones, mine the powers of the elohim, and i, whom men adore as father, am known also to the wise as the great mother in whose name are hid the names of the father and the son. 4 this name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mo

the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and its course is the path of the disposing intelligence. this path is called the foundation of beauty in the place of the supernals. and why is it so called? because it riseth in binah and proceedeth unto tiphar

hus the foundation of beauty; yet her place is among the supernals, for she is the second emanation from the crown [77] t h e book of t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain*

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign you up- the reverse is usually the case. you certainly do not want to find yourself signing in blood, being initiated by having sex with the high priest or priestess or promising to fall on a sword should you leave the coven or betray their secrets. nor should you pay huge sums of money in advance for training; for membership of an established pagan organisation, yes, but these tend to ask for remarkably little. even a full druidic or goddess training, for example, costs no more than a few hundred pounds over several years. most covens and healing groups expect you only to pay for your

ced witches call on them only rarely and with the purest intent under the law of threefold return. the exception is bellona, who is a benevolent and effective focus for female power and courage. bellona bellona is the roman goddess of war, the female counterpart of mars whose chariot she drove into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding

ch you can engrave magical symbols such as your zodiacal and planetary glyphs with a pyrographic set obtained from an art shop. you can also paint moons, stars, spirals, suns, or crosses with silver paint. i use a curved-bladed knife with a silver engraved scabbard, which i bought from a souvenir shop in spain. the athame is set in the east of the altar and represents the element of air. like the sword, it is traditionally used for drawing magical circles on the ground and directing magical air energies into a symbol. when you are casting a circle, you can point your athame diagonally towards the ground, so that you do not need to stoop to draw (which is not very elegant and bad for the back. with practice, the movement becomes as graceful as with a sword. the athame can also be used as a

for magick or healing, carving the traditional samhain jack-o'-lantern, and etching runes and other magical or astrological symbols on candles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be especially magical. the sword like the athame, the sword stands in the east of the circle as a tool of the air element. swords are the suit symbol of air in the tarot and are also one of the christian as well as the celtic grail treasures. each of the tarot suits and the seite 112 wicca01.txt main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the

he otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashioned from silver, he went on to lead his people to victory. according to one account, the christian treasures were brought in ad 64 to glastonbury in england by joseph of arimathea, the rich merchant who caught christ's bl

CHRONOLOGIA RORISPERGIUS

d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbearer "i have come to know allah through allah, and i have come to know what is other than allah with the light of allah "praise to me, for my greatest glory "i set forth on an ocean when the [earlier] prophets were still by the shore" 882-942 se'adia ga'on of fajum. commentary on the "sefer yezirah" 10th ce sword of moses composed 900- beginning of the bogomils of bulgaria, a manicheian sect, roots of cathari. 904 abu bakr ahmed (or mohammed) ibn ali ibn al-wahshiya al-kaldani or al-nabati. kitab al-falaha al-nabatiya (nabatean agriculture."the hermesians let nobody into the secrets of their knowledge but their disciples, lest the arts and sciences should be debased by being common amongst the vulgar

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ntirely of gold, were hung up in the middle of the hall; there was also a little table covered with red velvet, and seven weights placed on it. first of all there was a pretty big one, next four n page 24 little ones, lastly two great ones. and these weights were so heavy in proportion to their bulk, that no man can believe or comprehend it. but each of the armoured men had, together with a naked sword, a strong rope; these she distributed according to the number of weights into seven bands, and out of every band chose one for their own weight; and then again sprang up into her high throne. now as soon as she had made her reverence, in a very shrill tone she began to speak as follows: whoever goes into an artist s room and nothing knows of painting and yet will speak with much display will

more graciously dealt with, and so forward (for to every combination there was a certain punishment ordained, which is here too long to recount) they who yesterday separated themselves freely of their own accord, shall go out at liberty without any blame. finally, the convicted vagabond-cheaters who could move up none of the weights, shall as occasion serves be punished in body and life, with the sword, halter, water and rods. and such execution of judgement shall be inviolably observed as an example to others. page 33 herewith our virgin broke her wand, and the other who read the sentence blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners, of

nce had been kept for the space of five minutes, there came forth a beautiful snow-white unicorn with a golden collar (having on it certain letters) about his neck. in the same place he bowed himself down upon both his forefeet, as if hereby he had shown honour to the lion, who stood so immoveably upon the fountain, that i had taken him to be of stone or brass. the lion immediately took the naked sword which he had in his paw, and broke it in two in the middle, and the pieces of it, it seemed to me, sunk into the fountain; after which he roared for so long, until a white dove brought a branch of olive in her bill, which the lion devoured in an instant, and so was quieted. and so the unicorn returned to his place with joy. hereupon our virgin led us down again by the winding stairs from the

time was not yet, but i had only overslept my breakfast, they being unwilling to awaken me because of my age. but now it was time for me to go with him to the fountain where most of them were assembled. with this consolation my spirit returned again, so i was soon ready with my habit, and went after the page to the fountain in the aforementioned garden, where i found that the lion, instead of his sword, had a pretty large tablet by him. now having looked well at it, i found that it was taken out of the ancient monuments, and placed here for some special honour. the inscription was somewhat worn out with age, and therefore i have a mind to set it down here, as it is, and give everyone leave to consider it( hermes the prince. after so many wounds inflicted on humankind, here by god s counsel

y old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most part ancient men, yet none of them had any sword or other weapon about him, at which i wondered. neither saw i any other body-guard, but certain virgins who were with us the day before, who sat on the sides of the arch. here i cannot pass over in silence how the little cupid flew to and fro there, but for the most part he hovered over and played the wanton about the great crown; sometimes he seated himself between the two lovers, somewhat

COLLIER IRENE CHINESE MYTHOLOGY

g fields. kun also built dams to 53 control the flooding of the country s unpredictable rivers. unfortunately, the dams often burst and reflooded the land. when the emperor found out about the theft, he was furious and sent zurong the fire god, now the chief executioner, to track down and kill his grandson kun. zurong chased kun to the ice glaciers of the arctic and struck him dead with a flaming sword. kun s body lay trapped and frozen in the ice. chinese mythology 54 three years later, the yellow emperor sent zurong the fire god to check on his grandson kun s body. when he reached the spot where kun was buried in the ice, the fire god was amazed to find that kun s body was perfectly preserved in the ice. as he hacked open the glacier with his sword, zurong accidentally split open kun s b

is subjects greeted him noisily, reporting that a demon was robbing their cave. catching this demon had proven futile. each time the demon had appeared, he had grabbed a few of their monkey children and held them prisoner until he was ready to eat them. immediately, the monkey king issued a challenge to the demon. when the demon heard his cries, he laughed at the bellowing monkey. he put away his sword, and hurled himself at the skinny creature. the demon and monkey fought for hours, dealing each other glancing chinese mythology 98 blows, great jabs, and swift kicks. finally, monkey remembered one of the tricks he had learned from the immortal. quickly, he pulled out a clump of hair from his head, bit the hairs into small pieces, spat them out in the air, and shouted change! at once, the b

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nsoled and the consoler "i am unique and conqueror. i am not of the slaves that perish. be they damned and dead. amen..therefore strike hard and low, and to hell with them, master..lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house..worship me with fire and blood; worship me with swords and with spears. let the woman be girt with a sword before me: let blood flow in my name. trample down the heathen; be upon them, o warrior, i will give you their flesh to eat..sacrifice cattle, little and big; after a child..kill and torture; spare not; be upon them!"5 if that sounds remarkably like some of the angry god stuff in the old testament, that's because it was almost certainly the same force on the fourth dimension which communicat

DAVID ICKE CHILDREN OF THE MATRIX

here are, with the great and often brave people in these professions who know the score and try to do what they can within the walls imposed by the system. what i am talking about here, however, is the general rule within which the exceptions have to operate. the emergence of the "education" system has been hailed as a great step forward in human society. but, like the internet, it is a two-edged sword and the edge marked indoctrination is far sharper than the one marked enlightenment. yes "education" means that children can learn how to read, write, and understand numbers to an extent. that's a good thing on a basic level. but the "education" system is a manipulator's dream. if you wanted to turn out adults who thought as you wanted them to think and saw the world in a way that suited you

DAVID ICKE THE BIGGEST SECRET

ed the great hall, another freemasonic term. on a wall is a grotesquemural full of malevolent symbolism, including three caskets with dead females in them:a jewish girl, a native american and a black woman. another girl is holding a mayantablet that tells of the destruction of civilisation. a huge character, described as a greendarth v ader by alex christopher, stands over a destroyed city with a sword in his handand women are walking along a road holding dead babies. all the children of the worldare depicted taking weapons from each country and handing them to a figure of agerman boy with an iron fist and an anvil in his hand. denver is apparently scheduled tobe the headquarters of the western sector of the united states under the fascist globalstate called the new world order which is pl

pagantemple of goddess (semiramis) worship featuring the famous black stone. w. wynnwestcott, founder of the hermetic order of the golden dawn, wrote in his work, themagical mason, that the black stone supposed to have been brought to mecca byabraham, was used originally for ancient pagan ritual.29 again you see brotherhoodsymbolism in this new religion. the symbols of the crescent and the curved sword, thescimitar, are identified with the moon and venus, the morning star, the term used forlucifer. v enus was also a title for queen semiramis. muslims have bought the idea thatmoses, king david and jesus were divine prophets sent by the one all mighty god,when in fact all three are brotherhood inventions. their holy book, the koran, whichwas supposed to be inspired by god, mentions jesus in

lgium in the 12th century to become the famousscottish families and some of these were the ancestors of diana, princess of wales.the merovingian king, clovis, had the iris, or fleur-de-lis, as his royal emblem, aflower which grows wild in the middle east. it is also known as a three-pronged lilyand it was used to symbolise nimrod or rather the reptilian bloodline of nimrod. inlatin it means small sword and it became the symbol of the royal bloodline of what isnow france and this was because in ancient sumer the reptilian bloodline, as passed onthrough the female, was symbolised by a lily. hence the main reptilian gene carriers143were given names like lilith, lili, lilutu and lillette. another version is lilibet orelizabeth and this is why the present british queen is called elizabeth (el-l

cotia (new scotland) in 1398. antonios descriptions in his letters ofthe land they found correspond perfectly, and in detail, with an area of pitch (asphalt)deposits in pictou county, nova scotia, not far from the present town of new glasgow.sinclair went on to land in what is now new england. in massachusetts at a placecalled prospect hill at westford, 25 miles from boston, a representation of a sword andan armoured knight have been found in the rock. t. c. lethbridge, the curator of theuniversity museum of archaeology and ethnology at cambridge, england, said thatthe arms, armour and heraldic emblems were those of a late 14th century knight, northscottish, and: a kin to the first sinclair earl of orkney.1 the brotherhood had knownabout the americas for thousands of years and christopher

e consoledand the consoler..i am unique and conqueror. i am not of the slaves that perish. be they damned anddead.amen. therefore strike hard and low and to hell with them, master. lurk! withdraw!upon them! this is the law of the battle of conquest; thus shall my worship be about mysecret house. worship me with fire and blood; worship me with swords and with spears.243let the woman be gurt with a sword before me; let blood flow in my name. trample downthe heathen; be upon them, 0 warrior, i will give you their flesh to eat. sacrifice cattle, littleand big; after a child. kill and torture; spare not; be upon them!.2the classic sentiments of the lower fourth dimensional reptilians and the satanicrings which serve them. if all that sounds remarkably like some of the angry god stuffin the old

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the pharaohs, and is spoken of in the bible. listen" king jehu said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out, and went into the inner dwelling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible

DEMONIC BIBLE

ever, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to place the burning parchment on

, the high priestess, by several members of the group, or by the entire coven depending on the exact nature of the initiatory rite the group adopts. i have stated previously that ritual paraphernalia is not required for the performance of the rituals described in the demonic bible. the exception to this rule is the performance of the rituals by a group or coven. group rituals require the use of a sword, a dagger, and other ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should be purchased new, consecrated to the dark lord, and set apart solely for use in the rituals of the demonic bible. also, they should be the real thing. a makeshift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful

her ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should be purchased new, consecrated to the dark lord, and set apart solely for use in the rituals of the demonic bible. also, they should be the real thing. a makeshift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful, as a genuine magical sword. this applies to all of the ritual implements. here then is a short list of ritual tools you will require, followed by a sample ritual working which a coven may wish to employ. ritual tools& supplies 2 silver-plated candle holders, black candles, brass incense burner, charcoal blocks, powered incense, brass thurifer, cauldron, or burning dish (for burning pacts, seals, requests, etc) 2 silve

list of ritual tools you will require, followed by a sample ritual working which a coven may wish to employ. ritual tools& supplies 2 silver-plated candle holders, black candles, brass incense burner, charcoal blocks, powered incense, brass thurifer, cauldron, or burning dish (for burning pacts, seals, requests, etc) 2 silver-plated chalices (in purple-velvet boxed set, some form of elixir, iron sword, dagger or athame, bell, gong, plate containing unholy bread, bowl containing unholy water, libation dish (for pouring out drink offerings, jar containing unholy anointing oil, trapezoidal altar (waist height, large enough to support one person, black altar cloth (with inverted pentagram etched in silver, symbol of baphomet or setian pentagram wall plaque above altar, upside-down cross (on f

n love. he also maketh them barren. he governeth 26 legions of inferior spirits, and his seal is this, which he obeyeth when he seeth it (17) botis- the seventeenth spirit is botis, a great president, and an earl. he appeareth at the first show in the form of an ugly viper, then at the command of the magician he putteth on a human shape with great teeth, and two horns, carrying a bright and sharp sword in his hand. he telleth all things past, and to come, and reconcileth friends and foes. he ruleth over 60 legions of spirits, and this is his seal, etc (18) bathin- the eighteenth spirit is bathin. he is a mighty and strong duke, and appeareth like a strong man with the tail of a serpent, sitting upon a pale-coloured horse. he knoweth the virtues of herbs and precious stones, and can transpo

DIABOLUS

e a connection between lilith and leviathan, that in many ways they are nearly the same- you already know that evil samael and wicked lilith are like a sexual pair who, by means of an intermediary, receive an evil and wicked emanation from one and emanate to the other. i shall explain this relying on the esoteric meaning in the verse "in that day the lord will punish with his great, cruel, mighty sword leviathan the twisted serpent and leviathan the tortuous serpent--this is lilith-"and he will slay the dragon of the sea (isaiah 27:1. as there is a pure leviathan in the sea and it is called a serpent, so there is a great defiled serpent in the sea in the literal sense. the same holds true above in a hidden way. the heavenly serpent is a blind prince, the image of an intermediary between sa

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

stem. merkabah: hebrew for "throne" merkabah mysticism was a system of pre-kabalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mot

DION FORTUNE MYSTICAL QABALA

urthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for the sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive divine emanations which constitute creative evolution; whereas the paths represent the successive stages of the unfolding of cosmic realisation in human consciousness; in old pictures a serpent is often depicted as twined about the boughs of the tree. this is the serpent nechushtan "who holdeth his tail in his mouth" the symbol of wisdom and initiation. the coils of

chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is represented upon the tree of life by a lightning flash, or in some diagrams by a flaming [page 42] sword. it will be observed by reference to diagram i that the lightning flash must proceed from kether outwards and downwards to the right to reach chokmah, and then turns on a level course to the left and proceeds an equal distance beyond kether upon that side, and there establishes binah. the result is a triangular figure upon the glyph, and it is called the triangle of the three supernals, or t

uld, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then is evolved that which was involved in the descent through the subtle phases of development. it is obvious that nothing can be evolved, unfolded, which was not previously involved, infolded. the actual course of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest when the polarising sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each at the e

uently the astral images he forms are like foreign bodies in the organism of the celestial man, or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal equilibrium of stresses. nature fights the magician tooth and nail; consequently, whosoever has resorted to unconsecrated magic may never lay down his sword, but must always be on the defensive in order to maintain that which he has won. but the adept who starts his work in the kether of atziluth, that is to say in spiritual principle, and works that principle downwards to its expression on the planes of form, employing power drawn from the unmanifest for this purpose, has made his operation a part of the cosmic process, and nature is with him i

oni in esoteric symbolism. the three of cups is, therefore, at home in binah, for the two sets of symbols reinforce each other. the three of cups, which is aptly named abundance, represents the fertility of binah in her ceres aspect. 55. the three of swords, however, is called sorrow, and its symbol in the tarot pack is a heart pierced by three swords. out readers will recall the reference to the sword-pierced heart of the virgin mary in catholic symbolism, and mary equates with marab, bitter, the sea. ave, maria, stella maris! 56. swords are, of course, geburah cards, and as such represent the destructive aspect of binah as kali, the wife of siva, the hindu goddess of destruction. 57. pentacles are cards of earth, and as such are congemal to binah, form. the three of pentacles, therefore

DION FORTUNE PSYCHIC SELF DEFENSE

ence are used in order to get the mind of the healer into a certain emotional state, and his condition effectually influences the mind of the patient with whom he has put himself en rapport. this power, however, can be used for evil as well as good; the founder of christian science was wise enough to put her teaching in such a way that her students would not readily discern the second edge of the sword. as long as the world in general was ignorant of the powers of the mind, it was better that nothing should be said by those who knew, because the knowledge, if spread abroad indiscriminately, might do more harm than good, giving information to those who ought not to have it. but now that so much is generally known and even practised concerning the powers of the human mind, it is as well that

onsider a concrete case of someone who wants to avail himself of a fighting force. he would have recourse to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke eit

the length of the cross-bar, and which is the symbol of sacrifice. the equi-limbed cross refers to the four quarters of the globe and the four elements, and the formula associated with it proclaims the dominion of god over these, and thereby occultly formulates his kingdom within the sphere of the operator. the operator next imagines himself to be clasping in his right hand a large, cross-handled sword, such as is depicted in pictures of crusaders. he holds it point upright and says "in the name of god i take in hand the sword of power for defence against evil and aggression" and imagines himself to be towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the power of god with which he has been charged by his formulation of the sword of

ys "in the name of god i take in hand the sword of power for defence against evil and aggression" and imagines himself to be towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the power of god with which he has been charged by his formulation of the sword of power. he now proceeds to draw the magic circle upon the floor with the point of the sword of power, and he should see in his imagination a line of flame following the point of the sword, consisting of small flames, such as spring up when methylated spirit is spilt and ignited, but of a pale golden colour. a little practice should enable this circle of light to be formulated effectually. keep on going round the circle until it is formulated. the circle should always be drawn deosi

widdershins movement repudiates god's rule over nature by moving against the sun. in resisting an occult attack the whole formula should be tuned to the key-note of asserting god's dominion over all existence, the aim of the operator being to align himself with cosmic law and cause the power of god to deal with the interference. the circle being formulated, the operator, ceasing to visualise the sword but still visualising the circle, 86 of 103 clasps his hands in prayer, and raising them above his head towards the east, prays" may the mighty archangel raphael protect me from all evil approaching from the east" turning to the south he repeats the same formula in prayer to gabriel. turning to the west, he invokes michael. turning to the north he invokes uriel. facing to the east again, and

DONALDTYSON NECRO

things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventing them with his drawn sword from drinking the vital essence of the blood. spirits are vulnerable to cold steel. you may say that the odyssey is only a fable. true, but in the age of homer there were many necromancers in greece. homer was an intelligent and well-informed man. his description of necromancy is very probably based on the actual practices of greek necromancers. a shades can also be summoned by establishing

DONALDTYSON PENTA

ly in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong s

ven after you have gone on to other steps in your ritual work. the more clearly you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from your right index finger, or some instrument such as the wand or sword, or as you drawn it with a pen, pencil or other writing tool, try to feel the elemental energy that you seek to invoke or banish. project your own personal energy into the pentagram. this has the effect of priming it, and makes its action more powerful. it requires practice and the ability to visualize with all the senses, something that is true of all aspects of ceremonial magic. visualizat

DONALDTYSON SIGIL

d punishment. by inflicting injury upon the demon's inscribed sigil, the magician was able to cause discomfort or pain to the spirit it represented. this was done in such ways as piercing the sigil with a knife or pin, compressing it beneath a weight, placing it inside a bible, standing upon it, burying it, hanging it over rising incense smoke, binding it with cord, striking it with the flat of a sword blade, or subjecting it to the heat from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only minor changes, and published by crowley in 1903. the sigil of astaroth

ack cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only uncovered the seal after intimidating the evoked spirit into obedience by repeatedly striking the seal with his sword. many of those who practice this ancient and honorable art believe that merely by gazing overlong at demonic sigils, the demons themselves will be attracted, and will cause trouble or bad luck in the life of the person who disturbs them. there may be some truth in this folklore. i found that during the period when i was devoting intense study to the sigils of the goetia, i began to see them

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ebod/ebod19.htm (6 of 9 [8/10/2001 11:27:48 am] those who advance towards its flames. it hath secret plots and counsels" p. 299 in the late recensions of the book of the dead,[1] the text referring to the twenty-first pylon reads (71 "hail" saith horus "o twenty-first pylon of the still-heart (72) i have made the way, i know thee, i know thy name, i know the name of the goddess who guardeth thee 'sword that smiteth at the utterance of its [own] name, the unknown) goddess with back-turned face, the overthrower of those who draw nigh unto her flame' is her name. thou keepest the secret things of the avenger of the god whom thou guardest, and his name is amem.[2 (73) he maketh it to come to pass that the persea trees grow not, that the acacia trees bring not forth, and that copper is not bego

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

nomes is at the north; that of the salamanders at the south; that of the sylphs at the east; and that of the undines at the west. they influence the four temperaments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an

means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spirit

mperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spiritum eloim. maneat terra per adam lot-chavah. fiat firmamentum per lahuvehu-zebaoth. fiat judicium per ignen in virtute michaels. 8 angel with the dead eyes, obey or flow away with this holy water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in th

greater and more wonderful. in the meantime it is not to be doubted that individuals can direct the elements by the will to a certain extent, and change or really stop their effects. why, for example, if it is ascertained that certain individuals in a state of ecstasy lose their weight for the moment, could we not walk or glide upon the water? saint medard's convulsionaries felt neither fire nor sword, and begged as a relief the most violent blows and the most incredible tortures. are not the strange ascensions and wonderful equilibrium of certain somnambulists a revelation of these hidden forces of nature. but we live in an age in which men have not the courage to confess the miracles they witness; and if anyone says "i have seen or have done myself the things which i relate" he will be

ELLIS LOW TWELVE 1907

the alarm and bring our whole scheme to naught. lieutenant smith and i were crouching beside a huge rock, slightly farther along than the rest of the men. bending his head close to mine, he whispered "lieutenant, this is the crisis that will test vikka" 50 low twelve "i am thinking the same. shall i steal ahead and see what i can see "i hate to have you run the risk "i'll do it" i slipped off my sword for fear it would betray me and grasped my revolver. i was likely to need it with the suddenness of lightning, and did not mean to be taken unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then i

what i had learned, but could not do so in the hearing of the company. smith was issuing his commands in low, hurried tones "an opening has been made; we're to rush the camp; is every man ready" the whispered responses showed that they were ready and eager "we will follow jim; he will lead; all readyl" the next minute we were threading our way among the boulders, rocks and gullies. i caught up my sword, and hurriedly fastened it on while joining the procession, which was led by the faithful jim. as yet i had not spoken to the commander, but now i twitched his elbow "i fear we have been betrayed, lieutenant "it can't be; come on; it's too late to stop now" less than a hundred yards farther the scout jim uttered a suppressed exclamation and came to a halt. we were around him the next second

n diminished "it can't be that vikka is prowling here; probably one of geronimo's scouts is on the lookout, or perhaps one of our own" what to do was the question that puzzled me. i might steal forward, backward or to one side, and thereby do the very thing i should not do. surely some clue must come within a few seconds that would guide me. as before, i held my revolver ready for instant use. my sword was with me, and i may claim to be an expert in its use, but where was my enemy? as suddenly as if an avalanche had descended upon me, i was crushed to earth by a mountainous weight, my senses vanished and all became darkness and oblivion. v i don't suppose i was unconscious for more than five minutes, and probably not that long. the first vague impression that came to me was that i was bein

as not the custom on either side to take prisoners. this was specially true of the apaches. they delighted too much in torture, outrage and suffering to let any opportunity for such dreadful work pass. when i became certain that only two captors were with me, i resolved to seize the first opportunity and make a fight for it. i would pretend a weakness greater than was the fact, then snatch out my sword and at them. i knew, of course, they had taken my pistol, but i could get on without thatthe blade was sufficient. the ground was rough, sometimes up, sometimes down :and again we circled boulders and rocks, and the stones and dirt crumpled under our feet. i had not walked far, under the uncertain light of the moon, when i discovered that my sword was gone. the scabbard would have flapped ag

ving a party of friends. i noticed that jennings kept just behind me, as if to interpose his body as a shield. we had hardly turned the corner of the passage when he said in a low voice "let us climb out here; turn to the right; i guess it is safe for me to lead" 68 low twelve he placed himself in the advance, and climbed gracefully up the sloping side of the dry canon. i had left my revolver and sword behind. i should have been glad to get them again, but it wasn't worth while for me to ask for their return. jennings himself, so far as i could see, had no weapons with him. the peculiar situation gave safety to us both. none of the apache scouts were likely .to make trouble, for they would identify jennings as quickly as me, while the reverse would be the case if any of our own people obse

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth

my brothers? the devil once more left him, but returned in the shape of a tall man with a long, thin neck. to get rid of him, adam struck him a blow with his fist. the evil spirit shrank and took the stature and countenance of a little cloaked monk, with a glittering weapon under his garb. his little eyes could be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made a circle on the ground with a cross in the center. the fiend was then obliged to withdraw a little distance. he changed his long ears into horns, which did not hinder the abbe from boldly addressing him. offended by his plain-speak

e the heavens, and the succeeding ones the seven planets or worlds, to each of which a presiding angel is assigned. 4. el, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel zadkiel, and passing through the sphere of jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all. 5. elohi, the upholder of the sword and left hand of god. its influence penetrates the angel geburah (or gamaliel) and descends through the sphere of mars. it imparts fortitude in times of war and affliction. 6. tsebaoth, the title of god as lord of hosts. the angel is raphael, through whom its mighty power passes into the sphere of the sun, giving motion, heat, and brightness to it. 7. elion, the title of god as the highest

rsity (b.s, 1953) and st. john s university, jamaica, new york (m.s, education, 1961. angstadt, for a time, was a teacher, then became a guidance counselor to westbury high school on long island, in 1960. sources: angstadt, l. jean, and rhea white. student performance in two classroom gesp experiment with two students- agents acting simultaneously. journal of the aspr 57 (1963: 32. angurvadel the sword, possessing magical properties, which was inherited by frithjof, the hero of a thirteenth-century icelandic saga. it had a golden hilt and shone like the northern lights. in times of peace, certain characters on its blade were dull and pale, but during a battle they became red. anger, kenneth encyclopedia of occultism& parapsychology. 5th ed. 56 animal magnetism alternative term for mesmeris

tigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. ansuperomin a sorcerer of the time of st. jean de lus, who, according to information supplied by pierre delamere, a councillor of henry iv, was seen several times at the sabbath mounted on a demon in the shape of a goat and playing on the flute for the witches dance. answerer (or fragarach) a magical sword belonging to the irish sea-god lir. it was brought from the celtic otherworld by lugh, the irish sun- god, and was believed that it could pierce any armor. anthony, st. a great demon of enormous stature is said to have approached anthony one day to offer his services. in response, the saint looked at him sideways and spat in his face. the demon vanished without a word and did not dare to app

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magician

rcles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magic circle (organization) british organization of professional and amateur conjuring magicians. it was founded in july 1905 at the famous pinoli s restaurant

h. the melanesians: studies in their anthropology and folk-lore. oxford: clarendon press, 1891. long, max freedom. the secret science behind miracles. vista, calif: huna research publications, 1954. mananan son of the irish sea-god lir, magician with strange possessions. his magical boat ocean-sweeper, steered by the wishes of its occupant; his horse aonban, able to travel on sea or land; and his sword fragarach, a match for any mail, all were brought by lugh from the land of the living (i.e, fairyland. as lord of the sea he was the irish charon, and his colorchanging cloak would flap as he marched around the camp of hostile force invading ireland. he is comparable with the cymric manawiddan and resembles the hellenic proteus. mandala a mystical diagram used in india and tibet to attract s

ossessing a large membership, the hogd ended its days in the 1920s splintered into various factions. among moina s notable actions as the leader of one faction was the expulsion of one of the order s american members, paul foster case, who would later found a golden dawnlike organization, the builders of the adytum. moina mathers passed away in london on july 25, 1928. sources: colquhoun, ithell. sword of wisdom: macgregor mathers and the golden dawn. new york: putnam, 1975. greer, mary k. the women of the golden dawn: rebels and priestesses. rochester, vt: park street press, 1995. howe, ellic. the magicians of the golden dawn: a documentary history of a magical order, 1887.1923. york beach, maine: samuel weiser, 1972, 1985. king, francis. ritual magic in england. london: neville spearman

athers society was founded in britain as a dining club for men only, membership by invitation. the society can be contacted at bm#spirotos (m.m.s, london w.c.1, england. mathers s most lasting contributions to the magical revival of the twentieth century were his many translations of key magical texts, which he rescued from the obscurity into which they had fallen. sources: colquhoun, ithell. the sword of wisdom: macgregor mathers and the golden dawn. new york: g. p. putnam s sons, 1975. mathers, s. l. macgregor. astral projection, ritual magic, and alchemy. rochester, vt: destiny books, 1987. the kabbalah unveiled. 1907. reprint, london: routledge and kegan paul, 1926. the key of solomon the king. 1889. reprinted as: the greater key of solomon. chicago: de laurence, 1914. mathers, s. l. m

FAUST

here are all sorts of things to see. yet in my shop, sirs, there is naughtits like on earth you will not findthat at some time or other has not wrought dire harm both to the world and to mankind. no dagger s here which has not streamed with blood, no cup which has not poured a hot, consuming flood of poison into some quite healthy frame, no gem that has not brought some lovely maid to shame, nor sword that has not made a truce miscarry or, from behind maybe, has stabbed no adversary. mephistopheles dear coz, you understand but badly times like these: what s done is past! what s past is done! provide yourself with novelties! by novelties alone can we be won. faust if i m not to forget myself, i must watch out! that s what i call a fair beyond all doubt. mephistopheles upward strives the wh

whom you set free? faust come! come! the depths of night already wane. margaret my mother i have slain. my child i ve drowned! it s true! was it not given to me and you? to you as well! it s you! i scarce can deem it real. give me your hand! it is no dream! your darling hand! but ah, it s wet! quick wipe it off! it seems that even yet i see blood run. ah, god! what have you done? oh, put away the sword, i pray! faust let what is done and over, over be! you re killing me. margaret no, you must stay alive, you must indeed! i ll tell you how the graves must be. for them you must take heed tomorrow morn for me. the best place give to my mother, and close beside her my brother, me a little to one side, a space- but not too wide! and put the little one here on my right breast. no one else will l

, dig up the riches, there lies the fiddler, lies the gold! murmurs. my foot s like lead, can t move aboutcramp s in my arm- that s only gouta tickle s jerking my big toeall down my back it hurts me sofrom signs like these it should be clear the richest gold-preserve is here. emperor. make haste! you shan t escape today. prove now your scummy, lying phrases and show at once those noble spaces. my sword and sceptre i will put away; if you re not lying, i will lend my own exalted hands, this work to end, but if you re lying, i ll send you to hell! mephistopheles that pathway i could find full well! but i ve not words enough to tell what, ownerless, is waiting everywhere. the farmer, ploughing furrows with his share, turns with the clods a pot of gold; he seeks saltpetre in a clay wall, and h

fly which from the cramping chrysalis deftly slips with unfolding wings, through the sunlit, radiant ether boldly, wantonly fluttering. so too did he, the agilest, that to thieves and to tricksters and all seekers of gain he d be ever a favouring genius. this straightway he makes manifest through most clever devices. swift the trident of ocean s lord steals he, and slyly from ares self steals the sword from the scabbard, arrow and bow from phoebus too, also the tongs from hephaestus, even from zeus the father s bolt would have had, but was frightened by fire. eros too he overcomes in a leg-tripping wrestling match, and when cypris caresses him, steals from her bosom the girdle. a charming, purely melodious music of stringed instruments resounds from the cave. all become attentive and soon

guest on guest we re greeting, who come for joy and hope for joyous meeting, we like to see them shoving, pushing, one and all, so many men as make the rooms seem small. but still most highly welcome must the good man be if to our aid he comes with energy some morning hour when many dangers wait, and doubtful hang the balances of fate. but here at this hour s critical demand take not the willing sword in your strong hand; honour the hour when many thousands stride to fight against me or upon my side. self is the man! who asks a throne and crown must in himself be worthy such renown. the spectre who against us has arisen, himself as emperor, lord of our lands, doth christen, our army s duke, our nobles feudal lord, he must with mine own hand into the realm of death be thrust! faust though

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

teachings privately to his most advanced disciples. the gospels themselves attest to this, and clement of alexandria wrote about such a secret teaching as late as the third century ce. of all the christian mystical literature, the most enigmatic and passionately discussed is the revelation of john. it opens with a description of john s vision of the ancient of days with fiery eyes and a two-edged sword coming from his mouth, etc. the text then goes on to delineate a series of seven sets of seven images. these images have long been regarded as allegorically depicting a linear series of events all occurring in the physical plane, leading to the reemergence of christ, his vanquishing of satan, and his ascension as the lamb of god to the throne on high in the new jerusalem. however, from the p

s refute any credibility for master yeshuvah as being a messianic appearance of the lord hvhy. 2 f# hebrew name yeshuvah when master yeshuvah came, the jews were waiting for the messianic advent of the lord hvhy as acharit (the last, who was expected to liberate them from roman control and give the jews dominion in palestine. acharit has been described as riding a white horse and wielding a fiery sword (figure 3.11. when master yeshuvah s actions did not match the characteristics of acharit, he was rejected by the pundits and religious politicians' 8: h" 2: 2 2:e 8 (but not by many of the people. furthermore, master yeshuvah threatened to undermine the spiritual authority of the pharisees and the economic authority of the corrupt sadducees, at a time when the temple of jerusalem was the bi

messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are called avatara in sanskrit. the hindu tradition contains beautiful and profound descriptions of the life dramas and teachin

, 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-edged sword coming from his mouth (figure 6.2. then, there is the reference to darkness upon thick darkness in the light surah of the qur an.23 or like darkness in a vast ocean [vast face, covered with waves upon waves% e2 2 e" 2' 8: h f e 2 0 over them clouds, darkness upon thick darkness [i.e. face to face. and whoever allah gives not- light has notlight in all. the night of power surah in the qur an

eft columns. after passing into sefirah beauty/last, the next step in ascending the central column in the way of hvhy elohenu is to pass through the gate of the alef a. the gate of the alef a connects sefirah beauty/last with sefirah crown/above, traveling across the face of the abyss of the invisible sefirah realization/first at the throat center. in qabalah, the gate of the alef a is called the sword bridge. it is called sirata( straight path) in the fatiha (the opening) of the qur an, and chinuvad( connecting link) in the zend avesta of the zoroastrians. the peshitta describes it as strait is the gate and narrow is the way. by maintaining the balance between the sefiroth mercy/good and power/evil, and then between wisdom/east and understanding/north, the pilgrim may pass through the she

FOCUS OF LIFE

to spiritual otherness which begins outside the self. luciferian and satanic thought begins internally, and then moves outwan the focus of life by austin osman spare preface the mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in the valley of fear" kia of the effigies speaks of zos in soliloquy: i bring a sword that contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all things from thee in the most sinister way for representation: from thy thought to become thereafter. having suffered pleasure and pain, gladly dost thou deny the th

ange by the command 'i desire' the alpha and omega of my wisdom is-glad suicide: it has become inevitable and shall be my payment to thee. steel and poison are my friends. steel for self, poison for vermin-for myself diseased. i will this fruitful violence, my death kiss, thus to realize my hyper-commands" with his belief firmly fixed, his full red lips smiling, with bright eyes; aaos clasped his sword saying "greater love hath no man than self-destruction in pleasure" no new experience for aaos! and thus he died. death is named the great unknown. assuredly, death is the great chance. an adventure in will, that translates into body. what happens after death? will it be more surprising than this world? could i say? my experience may not be the commonplace. without doubt, all shall experienc

urgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet never known. my kiss is a sword thrust! for whom, am i, this insatiable fountain in the hot deserts? only for thee, o, l.c.o'cs" thus sang aaos, the blasphemer, throwing off his grave shroud. going again among men [for he pleasured in all men, he gave unto them his magic book, named "life and death, the jest called love, wherein every man is a god, in whatsoever he will his belief" and aaos passed his way, muttering to his

t unto all-that is in me" for he had-while contemplating-eluded his i and knew he would shortly obtain. and thus he found a new use for his righteousness. self-love and map making aaos in his youth had many dreams, pleasing and otherwise; awake and in his sleep. frequently, fragments of dreams haunted him for many a day, but they were of his marriage bed. after his divorce he slept alone with his sword. aaos, once dreamed he was till asleep, and this was his dream "he had been exploring an unknown country and having returned, was busy making maps from his rough sketches and memoranda. he was surprised how fresh was his memory of every questioned detail, at the ease with which his hand drew the mountains and contours of that unknown country. his dexterity became too pleasing and threatened

estall the inclinations of desire by this and not by other means of exhausting desire. neither abstinence nor over indulgence necessarily destroys. verily, my sister i would have thee a male incarnation" then he became sleepy his sister becoming dim and the dream more meaningless, till he felt something that made him start with horror-awaking he perceived someone leave his couch! aaos seizing his sword gnashing his teeth, trembling in every limb, and with ghastly visage, shouted "alpha and omega! thou thyself shall throttle that which thou wouldst surpass" and swung his sword which struck horribly. then shaking the perspiration from his head he muttered to himself "verily! again am i the pitiable moralist, the drowsiest of watchman. sisters were ever deceivers! all virgins are foolish; wha

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand" an image of sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes trismegistus and magic an image of venus "the form of a woman with her hair unb

es, the magic images of the planets are usually recognisably related to the classical forms of these gods and goddesses but with strange and barbaric additions and modifications. there is a full list in picatrix of the images of the thirty-six decans' grouped with the signs of the zodiac to which they belong. the images of the decans of aries. first decan "a huge dark man with red eyes, holding a sword, and clad in a white garment" second decan "a woman clad in green and lacking one leg" third decan "a man holding a golden sphere and dressed in red" and so the list goes on, for all the thirty-six decans belonging to the twelve signs, all with weird and barbaric images. having fully dealt with talismans and their manufacture in his first two books, the author of picatrix discusses in his th

kind of astrology which pico is against cannot be the ficinian type of neoplatonised astral magic. 2 f. saxl "the appartamento borgia, in lectures, warburg institute, university of london, i, pp. 174-88; ii, pis. 115-24. 5+g.b. 115 pico della mirandola and cabalist magic juno, who set argus to watch her. argus was killed by mercury, a scene shown in one of the paintings where mercury, with drawn sword, is despatching argus (pi. 4. having been rescued by mercury from argus, io escaped into egypt where she became the goddess isis. after the scene with mercury and argus, there follows in the frescoes, a scene where io-isis is seated on a throne (pi. 5, with a figure on her left identified by saxl as moses. the figure on her right is obviously the same person as the one shown with the zodiac

cealed in the "mathesis, the drift of the preface dedicating the work to him is clear. there are vicissitudes of fight and darkness and the present time of darkness is afflicted by quarrelling sects. breaking the ius gentium and consequently the order instituted by the true god, these dissolve the bonds of society, being moved by misanthropic spirits, ministers to the infernal furies, who put the sword of discord between the peoples, as though they were mercuries descending from heaven, imposing all kinds of impostures. they set man against man and break the law of love, which belongs not to one kind of cacodaemonical sect, but comes from god, the father of all, who pours out his gifts upon the just and 1 see below, p. 320. 2. op. lat, i (iii, pp. 78-80. 3 ibid, pp. 20-1* ibid, p. 21. 314

sic difference which made it possible, and indeed right and religious, for bruno to go all out for every sort of magic, in contrast to ficino, who had to be so extremely careful to keep his magic natural and non-demonic. bruno expressed his views on good and bad magic in the course of answers to questions about why he had the book de sigillis hermetis in his possession. magic, he said, is "like a sword, which can be used ill in the hands of a wicked person, but in the hand of a good man who fears god and knows the licit and the illicit effects which can proceed from it, and knows how to work it well through the virtues of the dispositions of the stars, and through the work of images and of characters, it can be used for good' moses was a great magus (this is the report of a fellow-prisoner

FRATER ELIJAH ANGELS OF CHAOS

, to overthrow thee, them attack without pity or quarter; and destroy them utterly. swift as a trodden serpent turn and strike! be thou deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! 8: with it ye shall smite the peoples; and none shall stand before you. 13:but not now 4: choose ye an island 38: so that thy light is in me; and it's red flame is as a sword in thy hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wi

agick for the educated. ii/1a: we have an automatic drawing of the black well. ii/1b: the eye with a tear. the sorrow which is gained by understanding. this is seen macro-cosmically by the one being one, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edge

FREEMASON BLUEBOOK

overseers of the work, eighty thousand fellow crafts or hewers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as entered apprentices; in manhood as fellow crafls, and in age as master m

ciprocal love and friendship. thus was man formed for social and active life, the noblest part of the work of god; and he that will so demean himself as not to be endeavoring to add to the common stock of knowledge and understanding, may be deemed a drone in the hive of nature, a useless member of society, and unworthy of our protection as masons. the book of constitutions, guarded by the tyler's sword, reminds us that we should he ever watchful and guarded in our thoughts, words, and actions, particularly when before the uninitiated; ever bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will soon

s the installing officer may require of him. after a prayer and (if practicable) appropriate music, the marshal, by direction of the installing officer, collects the jewels, the three great lights, the rule, the line, the book of constitutions, the charter, the records, the bylaws, the gavel, the truncheons of the wardens, the deacons' rods, the stewards' rods, the marshal's baton and the tyler's sword, and place them upon a table, so arranged that he can promptly hand them to the installing officer when required. installation of master.ins. officer. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (38 of 76 [11/22/1999 11:51:55 am] brother marshal, you will present to me the master elect of__lodge. marshal worshipful master, i present brother_ to be installed master of

you with this jewel. it is your duty to collectand preserve everything of importance pertaining to the history of this lodge, and to record all events worthy of preservation. faithfulness and accuracy are essential to the proper discharge of the duties of your office. tyler. my brother:you are appointed tyler of this lodge, and i invest you with this jewel and the implement of your office. as the sword is placed in the hands of the tyler, to enable him effectually to guard against the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (47 of 76 [11/22/1999 11:51:56 am] approach of cowans and eavesdroppers, and suffer none to pass or repass but such as are duly qualified, soit should admonish us to set a guard over our thoughts, a watch at our lips, and post a sentinel over

nd wishes to be received in the lodge (follow procedure as in 1c. above) 3. the grand marshal meanwhile forms his suite outside in the following order; grand stewards grand pursuivants grand chaplain past district deputies district deputies grand secretary grand treasurer past grand wardens grand wardens past grand masters deputy grand master grand master grand deacons grand standard bearer grand sword bearer b.entering the lodge hall. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (51 of 76 [11/22/1999 11:51:56 am] 1. when lodge officers arrive at the outer door, stewards will remain inside the hall, face each other and cross rods to allow suite to enter beneath the arch formed. deacons go to the rear of the procession. marshal will inform the grand marshal that the l

FREEMASONS SATANISM AND SYMBOLISM

the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands, and before he may step onward and upward, he must prove his ability to properly apply energy. he must follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare [manly p. hall, 33rd degree, k.t, the lost keys of freemasonry or the secret of hiram abiff, forward by reynold e. blight, 33rd degree, k.t, illustrations by j. augustus knapp, 32nd degree, macoy publishing and masonic supply company, inc, richmond, virginia, p. 48; emphasis added] once the mason learns to control his emotion and to apply the "dynamo of living power" the mas

trator is 32nd degree. macoy publishing company is also one of the most respected of all masonic publishing houses. revelations of tubal-cain please take note that hall makes reference to tubal-cain, above. we need to review this sentence because it too reveals satanism. the mason must "follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare" in the masonic quiz book, the candidate is asked this question "who was tubal cain" answer "he is the vulcan of the pagans [william p. peterson, editor, masonic quiz book "ask me brother, chicago, illinois, charles t. power company, 1950, p. 18, 88, 131, 213; also found in john yarker, the arcane schools: a review of their origin and antiquity: with a general history of fre

FULLER J F C SECRET WISDOM OF THE QABALAH

84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the s

t 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 observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held sway. a society or a civilization seldom perishes by the sword; nearly always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they

clash of the positive and negative forces which in the moral sphere we call good and evil. satan is therefore the shekinah of assiah, the world of action, the perpetual activity of the divine essence, the light which was created on the first day and which in the form of consciousness and intelligence can produce an overpowering brilliance equal to the intensest darkness. satan is also the flaming sword which brought light from heaven (see diagram 3) diagram 3: the flaming sword secret wisdom of the qabalah page 45 the understanding of this power, whether in the physical, moral, or intellectual planes, is called science, and the misunderstanding of it is frequently called magic. as magician, sammael is preeminently the poison-god. gthere is more than one sammael, h says the zohar, gand they

force by saying: behold, the man is become as one of us [the elohim, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. so he drove out the man; and he placed at the east of the garden of eden, cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 6 herein is hidden a profound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerubim, the

ound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerubim, the material aspects of od, heh, vau, heh; and the secret wisdom of the qabalah page 58 flaming sword, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the

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

heaven and to pour out drink offerings unto her, as we have done, we and our fathers, our kings, and our princes, in the cities of judah, and in the streets of jerusalem: for then had we plenty of victuals, and were well, and saw no evil "but since we left off to burn incense to the queen of heaven and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine "and when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her and pour out drink offerings unto her without our men" that the above represents a quarrel in which the women of judah openly rebelled against the worship of the "lord" at the same time declaring their allegiance to the female deity, the celestia

erefore, hear ye the word of the lord, all judah that dwell in the land of egypt; behold, i have sworn by my great name, saith the lord, that my name shall no more be named in the mouth of any man of judah in all the land of egypt, saying, the lord god liveth "behold, i will watch over them for evil, and not for good: and all the men of judah that are in the land of egypt shall be consumed by the sword and by the famine, until there be an end of them" chapter ix. the phoenician and hebrew god set or seth. the name of one of the oldest deities of which we have any record is set (phoenician) or seth (hebrew. traces of this god are found in all oriental countries; and in the most primitive religions, whose traditions are still extant, he (or she) appears as the supreme god. after the subjecti

er, and the legends of persia, the outline of the story was largely filled up from the history of crishna, as sent back to palestine, by the apostle thomas, from the land of the brahmins" concerning the story of herod and his order to slay all the male infants, there has been discovered in a cavern at elephanta, in india, a sculptured representation of a huge and ferocious figure, bearing a drawn sword and surrounded by slaughtered children, while mothers appear weeping for their slain. this figure is said to be of great antiquity. mary, the mother of jesus, like mai, the mother of gatama buddha, was regarded by certain sects in the earlier ages of christianity as an immortal virgin whose birth had been announced by an angel.[126] she was in fact the ancient virgin of the sphere--the mothe

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

turned towritingletters and essays in the same vein. by1877he was contributing a seriesof'essays foridlehours'to a catholic weekly,thelamp-possiblyat thepromptimgof father rawes,whowashimself a regular contributor. in oneoftheseessays,outcomes,waite made a violent attackuponthe reformation:centuries had taught the children of this world the lesson that thischurchcouldnotbe crushedoutwithfire and sword.thespiritofevil is persevering, and it thereforeturnedabout forothermeans,and by a masterstroke of fiendishingenuitytheydevised a plan for setting up a secular religion in the place of the priestly 'sacerdotalism'and a humanchristianity in place of the divine christianity of the church. to answer their vile ends, the whole spirit of christianity was alteredordistorted, itsmostdistinctive fea

(the grail)thathad been used at the last supper. after the ascension, joseph travelstobritain,foundsa monasterywherethe grail is housed, and appoints a keeperofthegrail,whoisknownasthefisherking(as are his successors, because he hascaughta great fishwithwhichhis companions are miraculously fed.thefisherkingtakes the grail to the castleofcorbenic, where it is hidden from view,togetherwiththelance, sword, and dish that are also associatedwiththepassionofchrist; these four objects togetherconstitutingthegrail hallows. in due course,theknightsofkingarthur'scourtsetoutin searchoftheholygrail,butonly the purestofthem(galahad, perceval, and bors) succeed in theirquest-becomingthemselvestheguardiansofthegrail,whichis eventuallywithdrawnfromthisworldintotheheavenlykingdom.themythological originsoft

correspondencewiththe master.6.thefrateraquariuswears a blue surplice and a collar of orange silk, fromwhichdepends a circular lamina, inscribedwithan equilateral'\h having the apex downward, as a symbolofwater.heis in symbolical correspondencewiththe warden. 7. thefraterostiarius,whois not strictly an officer, has no special vestments. he carries a wand, surmounted by a doveofpeace. there is no sword in a templeofthe rosy cross. 8. in addition to the black habit, the frater ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvary cross. it is the general jewel of thewholefellowship on the external side. 9. in grades below thethirdorder, the imperator wears the general rose-crossofthethirdorderand the clot

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ht hand held pointing up and forward. saying to me'donot think any more, watch, we passed on, vibrating elohim gibor, our feet a little above the red river, it became pale in hue and then nearly white.theni lost the riverbutlooked into a luminous white fog. after a time there came figures in the fog, coming and going they at last came to me clearly as 7 vast godlike forms, each holding a gigantic sword like my guide pointed up.thenthe 7 joined the swords so that the points touched above them. instantly the white light streamed downbuteach sword transmitted a different colour, they flowed down past us and behind, a many coloured stream.theni heard above us one magnificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled and clashing together, mostly discordan

ouched above them. instantly the white light streamed downbuteach sword transmitted a different colour, they flowed down past us and behind, a many coloured stream.theni heard above us one magnificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled and clashing together, mostly discordantto me and painful, but sometimes i caught a grand chord.thenmy guide held the sword across us so that i took the point in my left hand.theforce was intolerable and the pain severe. 1 tried with this force to look behind me, 1 think 1 wantedto'see where the light became white again and the clashing sound pleasant,but1 did not.thedivided colours flowed behind and were lost to me in a cloud.thesounds were discordant nearly all the time, and the contact of the sword was only in

e, 1 think 1 wantedto'see where the light became white again and the clashing sound pleasant,but1 did not.thedivided colours flowed behind and were lost to me in a cloud.thesounds were discordant nearly all the time, and the contact of the sword was only intolerable pain except that 1 seemed to know thatif!held on it would cease.thatisall-thevision seems to mean 'life from unity through division (sword'.theunity behind which i hoped to see is (i remembered after) not sword symbolism. please send me any thoughts which any of you gather. 1 am very pleasediflcan join you inthis way,'thevision brings to mind the frontispiece of mathers' book,thebookofthesacredmagicof abra-melin themage(1898),which was widely known in the order.thisisrealmagic, but mathers makes clear in the introduction his ow

re as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by hims

is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, and the sentinel replies in like manner with the hilt of his sword on the outer side.106thegoldendawnkerux:'very honoured hierophant, the temple is properly guarded.'hierophant:'honoured hiereus, guard the hither side of the portal and assure yourself that all present have witnessed them. r. velg. d.'hiereus(passing to door and standing with sword in front of it 'fratres and sorores of them.267.r.267.,give the signs of a neophyte (done 'very honoured hierop

GILBERT THE MAGICAL MASON

possession of a. e. waite.]7.courageversus obsessionthere are very few passages, my dear fratres, of the rituals of the g[olden] d[awn] that are not pregnant with meaning, and very few that are not of someusefor some purpose or another. call to remembrance on this occasion the solemn warning, which has been conveyed to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailure255therefore be thou withoutfear255for in the heart of the coward virtue abideth not.'the sterling value of courage, and the great advantage posses255 sed by its owners, are common themes of the instructor of every youth, and there is no position in lifeinwhich courage is not a gain. but you have

logical knowledge and was much esteemed by the emperor frederick the second, whose death at florence happened as he had foretold; he also divined the manner of his own death by the fall of a stone and this occurred in a church by the falling of a stone from the roof. julius firmicus maternus wrote an astrologic treatise in venice 1497. valentine naibod, of padua, foretold danger to himself from a sword wound, and many years after was murdered by thieves in hishouse-theystabbed him. he wrotedecoeloetterra,libri 3, venice, 1573. nostradamus (michel de notre dame) was one of the most famous astrologers of france; he was the physician of king henry the second, and became especially notable about 1555. his astrologic prophesies were written in a thousand stanzas of four lines each. catherine de

ing the seven doves, the pleiades, when he became confronted with the bull; or according to lempriere orion was shot while in the sea by diana, who then in sorrow placed him among the stars.theconstellation orion is perhaps the most obvious group of stars visible in the northern hemisphere: four great stars at the corners of a trapezium, three stars for a belt to the hero, and three stars for his sword; three stars close together above suggest his head.thethree brightest stars are named rigel, betelgeux and bellatrix.thename arcturus occurs in job ix v. 9, where job says of god 'which maketh arcturus';butin the revised version the word becomes 'the bear, meaning the constellation ursa major.thehebrew word isashorayish.arcturus is the brightest star visible in our sky, it is in the constell

ell as comets so vast and bright as to be notable objects which all must see and wonder at.itis certain that in ancient jewish times notable comets must also have been visible228themagical masonand would be regarded as wonders and signs by an ignorant populace, and yet the bible contains no words which can with any definiteness be said to refer to comets, unless indeed the incident of the flaming sword at the gate of paradise be so considered (genesisiii,24, or the appearance of an angel with his wings stretched out over jerusalem seen by david at the threshing floor of araunah the [ebusite, after the sacrificeofintercession, ii samuel, 24, 16. the comet of donati in 1858, which i well remember, certainly looked like a flaming sword at one period, although its shape varied considerably fro

aning attached to the word 'soul' which differ very much from the usual definition of the word as being the human consciousness or immortal ego. for example,soulmay mean the animal passions only of a man- rev. xviii, 14 'the fruits thysoullusted after are departed. rev. vi, 9 'i saw under the altar thesoulsof them slain- where presumably the bodies are meant or the symbols of them. luke ii, 35 'a sword shall pierce through thy ownsoulappears as a symbol of the body. rev. xvi, 3 'and every livingsouldied in the sea- here body must be meant, as the christian views thesoulas immortal. the revd a. g. mortimer in hiscatholic faith and practiceremarks that man wascreatedby god in his own image. the hebrew wordbaraimplies a real creative act as regards the soul of man;buthis body was not created

GILBERT THE SORCERER AND HIS APPRENTICE

have observed thy word, and kept thy covenant. they shall teach jacob thy judgments and israel thy law: they shallputincense before thee, and whole burnt sacrifice upon thine altar, bless,loi;d,his substance, and accept the works of his hands; smite through the loins of them that rise against him, and of them that" hate him, that they rise not again' the armorial bearings of simeon are- yellow, a sword. these are the blessings of the twelve tribes of israel, whose names were engraven upon the twelve stones. of the high priest's breastplate, upon which, according to some traditions, certainflashesoflight appeared playing over certain of the letters, and thus returning the answer of the deity to the consulter. of the oracle byurim,bycomparing these blessings with that nature of the signs att

riding in a cubical chariot, surmounted by four columns and a canopy, and drawn by two horses, one of which looks straight forward, while the other turns his head towards him (two wheels are shown in the complete single-headed figure) it representstriumph,andvictoryof justice and judgment.8. justice.a woman crowned and seated on a throne (between two columns, holding in her right hand an upright sword, and in her left the scales. she symbolisesequilibriumandjustice.9.the hermit.an old and bearded man wrapped in a mantle, and with his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-hea

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

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

r all it carries one very little farther.en passanti was rather surprised that he should have taken the swords of the tarot as the prototypes of clubs. so learned and accurate a writer must have had some authority for this statement,butnone is given, and the obvious idea that in italian swords is spadi, and the form of the pips in modern cards suggest a conventionalized drawing of the roman broad sword, is not so much as alluded to.theoriginal symbology as i have said remains unknown, and is open to any conjecture,butit must be said that the form of the club pip is singularly unlike a bludgeon or quarter staff. butifwe take the suit of denarii, or pentacles, to represent earth forces, and suggest that money or coins might symbolize material powers, and that the clover or trefoil leaf, as a

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

in various rites, yet it was quite independent and interfered with no other rite whatever, but was a neutral ground to which all m.m. s, but especially p.m. s, were eligible. not all of the rite s members, however, were prepared to take office in it and thus incur the wrath of the supreme council. early in 1887 g. r. brockbank, who had joined the rite in 1877, declined the office of supreme grand sword bearer to which he just been appointed: i was astonished to see my name inserted as a grand officer swedenborgian rite i am afraid i was not sufficiently emphatic in my note of 30th november declining the appointment, but my connexion with the a& a. rite would alone preclude the possibility of my accepting the position& i am afraid my note which was intended as a courteous refusal of your of

GLOBAL FREEMASONRY

from the christian frescoes in the hagia sophia. after a long and difficult journey, and much plunder and slaughter of muslims, this motley band called crusaders reached jerusalem in 1099. when the city fell after a siege of nearly five weeks, the crusaders moved in. they carried out a level of savagery the like of which the world has seldom seen. all muslims and jews in the city were put to the sword. in the words of one historian "they killed all the saracens and the turks they found. whether male of female."2 one of the crusaders, raymond of aguiles, boasted of this violence: wonderful sights were to be seen. some of our men (and this was more merciful) cut off the heads of their enemies; others shot them with arrows, so that they fell from the towers; others tortured them longer by ca

ion, for the first time they set up a cheque and credit system, similar to that of a bank. according to the british authors, michael baigent and richard leigh, they established a kind of medieval capitalism, and led the way to modern banking through their interest-based transactions.5 it was the templars who were mainly responsible for the crusaders' at- global freemasonry dg the crusaders put to sword all those living in the lands they conquered. tacks of and murder of muslims. for this reason, the great islamic commander saladin, who defeated the crusaders' army in 1187, in the battle of hattin, and afterwards rescued jerusalem, put the templars to death for the murders they had committed, even though he had otherwise pardoned a large number of christians. although they lost jerusalem, a

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to decide what tools you want to use, and how to u

cleansing and containment traditional methods include a banishment which can be used to clear the area of any unwanted energies, there are many different rites ranging from the lesser banishing ritual of the golden dawn to simple visualisations. after this is done, a sacred space should be created to contain the energy. this can range from creating a spiritual temple to drawing a circle with the sword. it is important that this is done correctly and strong visualisations used. it is no use using elaborate incantations if the visualisations do not match in intensity. dedication when the sacred space has been created, dedications should be offered. these can include invocations of the four elements, prayer, meditations or whatever is required. the important thing is that the space is focuse

GOETIA LUCIFERIAN

abaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpo

darkness, from the dwelling of darkness and in their power of illumination. in the name of primeumaton who reigns over the palaces of the sun and the moon i invoke thee to appear before this circle, in this triangle the very gathering place of spirits thou art fallen and perfected angel, who hath tasted the ecstasies as above and so below, sun nourished djinn who drank deep of the shadows, whose sword tortures those who would obey me not. i call and command o king n. to bring this spirit unto me without violence or harm this is my will. the constraint i do conjure and summon thee, spirit n. by the flaming essence of the forked stave of the sun, the adversarial shadow and burning fire which is the prince of spirits, angels and daemon. come thou forth and without delay to me, spirit n. by a

mon is perhaps one of the most significant angelick rulers, which along with astaroth (whom is more bestial/demonic in nature and appearance) opens the way to the grail of lucifer s crown the perception of i and the mind separate from the universe. paimon is a higher spirit of self-initiation, who is a path maker for ones own becoming. paimon sometimes appears as an angelick spirit with a flaming sword. his office is guardian of the path through leviathan, the guardian of the depths and subconscious. 41 j buer buer is a demon of ones becoming and self-initiation through philosophy and instinct. buer should respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and learning

as well, making women barren. 26 legions of spirits are under zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear in a human shape with sharpened teeth, two horns and carrying a flaming sword. botis is a divinatory spirit whom reveals secrets in the depths of the mind, and how one may obtain secrets from others by language and talk. he brings union of friends and foes and rules over 60 legions of spirits. r bathin bathin is a mighty duke, whom appears like a strong man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft familiar of wort cunning and her

l warms and discovers baths, and may purify water unto the sorcerer who seeks a cleansing. he was of the order of potestates, or powers before his fall of independence along with the djinn or angelick spirits of lucifer. he governs 48 legions of spirits. 61 x furcas furcas is a knight who appears as a cruel looking old man who has a long beard, who rides upon a pale horse. he carries a very sharp sword in hand and appears in the evocation circle as an aggressive and fiery shade. furcas teaches the arts of cheiromancy (palmistry, pyromancy (the art of fire) and logic/philosophy. this spirit governs 20 legions and is very useful to the sorcerer on the ensorcelling of the spirits of fire, being the elementals of set-an or azazel. y balam balam is the fifty-first spirit known also as balaam. h

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

e before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theo

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

e before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the nor

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

e before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the sou

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

e before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the wes

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

e before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat ord

y reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane

the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

e before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits tha

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

stance, 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 for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room w

ent 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 for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil

of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forward with the left foot while simultaneously bringing the hands to eye-level and thrusting them forward in the projection sign (this sign is also known as the "attacking sign" and when used with the sword of vengeance, it is a potent gesture of force and will) then stamp the ground with the left foot and give the sign of silence (also called the "sign of protection) as a shield against all attack and protection from any reflux current of energy. go clockwise to the south and trace the banishing pentagram of spirit active while vibrating the name "bitom" draw the spirit sigil in the center and

GOLDEN DAWN RITUALS A

osms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initatio

the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentagram rituals and complete symbolism of the pentagram r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the complete symbol of the pentagram is

GOLDEN DAWN RITUALS B

is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine col

olutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt give him the license to depart. let the adept draw the complete pentagram as taught in the first portion of this lesson and have it near during all important workings. it is vital when tracing a circle for an area of working that thou complete the circle. the circle must be complete before any invocational work commences. within the pentagram

y 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 draw the white spirit wheel in the center of the closing active spirit pentagram while vibrating "hyha" stab it at the center on the

GOLDEN DAWN RITUALS C C1

tud. in the center of the top point is the letter a, the first letter from the name atyrara. the right uppermost arm is blue. this arm is attributed to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which correspon

course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l

d. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical sword upon the apex thereof, as with the case of working with the evil and reversed pentagram. and see that thou workest not with evil forces, save in a few instances as if thou art endeavouring to heal another from sickness and misfortune and thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou hast arrived

GOLDEN DAWN RITUALS ENOCHALL

d to dee and kelley on february 11, 1584; his name means avoidance of earthly things (fuga terrestrium" a near kinsman of madimi's mother, was the principal dictator of the enochian calls. nanaeel: power (cf. micalz, lonsa. nanba: thorn(s. nanta: spirit of earth on the tablet of union. naoo/ naooo: angel ruled by aiaoai oiiit. naop: subservient angel of earth angle of earth tablet. napea/ napeai: sword/ o you swords. napta: sword/ swords/ two-edged swords, also see nazpsad. nataab: of government. navaa: angel, also known as naaa. nax (meaning unknown) naz: pillar/ pillars (cf. nazarth, nazavabh. nazarth: pillars of gladness (cf. naz. nazavabh: hyacinth pillars (cf. naz. nazps: sword/ earls. nazpsad: sword/ swords. also see napta. nbrc: angel, companion of cnbr. nbrt: kerubic angel of earth

GOLDEN DAWN RITUALS G

altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you would consecrate the

only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud 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 take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the

ony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names

(please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagra

GOLDEN DAWN RITUALS T

and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonr

GOLDEN DAWN RITUALS T3

and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonr

GOLDEN DAWN RITUALS U7

he order of dominions or dominations. the sephira dsj is also called hlwdg or magnificence and glory. in hnyb is the radix of red, and therein is there a red color, pure and scintillating and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. t

GOLDEN DAWN RITUALS VENUSZAM16

anifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked

altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true spi

agiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered

unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not

ght which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm

GOLDEN DAWN RITUALS Z1

esent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mountings, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desired, the imperator and cancellarius may be seated to the right and the praemonstrator and immediate past hierophant to his left; the cancellarius and immediate past hierophant being near

pact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil

t the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hie

y as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a

GOLDEN DAWN RITUALS Z2

performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical swor

he spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the spirit unto visible appearance. at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the t

e south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. bef

. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appea

eth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the

GOLDEN DAWN RITUALS Z3

in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning

and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived. the secret names of this sign are: the sign of the gods of silence, or the sign of defence or protection. it may be performed with any finger of either hand, but 11 it is most protective when the left forefinger is used, the n of dsj, for the fingers of the right hand represent more violent action,and those of the left more watery action

GOLDEN DAWN RITUALS ZAM15

ard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in

by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is

able on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose names and fo

used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright

he hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored

GOLDEN DAWN RITUALS ZAM16

manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a t

altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may continuall

. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered

ied and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not

ght which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mig

GOLDEN DAWN RITUALS ZAM20

t of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundan

this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs

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

e golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and only

GOLDEN DAWN RITUALS ZAM21

astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members o

name of the mighty and terrible one, elohim gibor, and may thy mighty archangel kamael, thy angels seraphim, defend with all the force, power and might of geburah, and make all spirits subject unto me. entrust me with the power to invoke thy forces on command in the defense of this order, my loved ones and lastly, myself. empower all the elements of nature with thy force and strength to act as a sword of defeat and a shield of invincibilty to mine enemies so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god, the vast one, obedient unto me (now makes the sign of the enterer towards the quarter while saying "in the name of elohim gibor, i call upon kama

gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, l

GOLDEN DAWN RITUALS ZAM22

hou shall only bring thy force to the purpose of this talisman that is in conformity and harmony with my will, for thou art bound by the intelligence of a, laykn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with

he great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. teach me to aspire to thy glo

this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered

birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talism

t of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, g

GOLDEN DAWN RITUALS ZAM24

gns toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the password_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to p

ereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolizing the failing light, you also may lead the fraters and sorors of the order to the full light in the end, and that you and they, in the midst of material gloom, will ever remember that the divine darkness is the same as the divine glory" hiereus (passes to the east of the altar and takes up the sword "by the password, i claim my sword (goes back to throne) hierophant (waits for the hiereus to be seated "let the hegemon come to the east" 11 (hegemon goes to the east to the hierophant) hierophant "by the power to me committed, i ordain you hegemon of this temple for the ensuing six months, and i pray that from between the pillars, you may lead the fraters and sorors into the equilibrium of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

of the gods 260 finnish hamlet, there is a poignant scene in which the hero, returning home after a long absence, meets a maiden in the woods, gathering berries. they lie together. only later do they discover that they are brother and sister. the maiden drowns herself at once. later, with the black dog musti padding along at his heels, kullervo wanders into the forest and throws himself upon his sword.40 there are no suicides in the egyptian myth of osiris, but there is the incest of osiris and his sister isis. out of their union is born horus the avenger. so once again it seems reasonable to ask: what is going on? why are there all these apparent links and connections? why do we have these strings of myths, ostensibly about different subjects, all of which prove capable in their own ways

een reduced by 33 mystery of the sphinx, nbc-tv, 1993. 34 2 peter 3:4. 35 2 peter 3:3. graham hancock fingerprints of the gods 480 attrition and misery to barely 10,000.36 like the ancient maya whose descendants all across the yucatan are convinced that the end of the world is coming in the year 2000 y pico (and a little),37 the hopi believe that we are walking in the last days, with a geological sword of damocles hanging over us.38 according to their myths, as we saw in chapter twenty-four: the first world was destroyed, as a punishment for human misdemeanours, by an all-consuming fire that came from above and below. the second world ended when the terrestrial globe toppled from its axis and everything was covered with ice. the third world ended in a universal flood. the present world is

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ciences research foundation. all this and more at: www.borderlands.com 52 allen h. greenfield frater achad (charles stansfeld jones. 53 9 frater achad frater achad, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisd

rd. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowley to be his magical child, a ranking member of the a:.a. and a national grand master of the ordo templi orientis (oto, he is inherently a force to be dealt with seriously. crowley tells us in his autobiography, what i had really done was

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding of truth. it is by nature round, vulnerable, and receptive. when charged with a feminine force, iit symbolizesthe yoni. in enochian magick the cup is the magical symbol of water and is especially used in operations involving the watchtower of water. the sword. the sword symbolizes your ability to reason. the magical sword is the analytical faculty of the mirad. as your mental faculties dissect complex iideas and theories, so the sharpness of the sword will cutand pierce through things. when you pierce a demon with your sword, you simultaneously strike iit with rational logical thought. the sword thus aids to see through illusion and complexity. t

llusion and complexity. the nature of this weapon is destructive. it is also divisive. the blade should be steel, the metal of mars. it is considered a crude weapon and its use is usually restricted to the watchtowers and lower aethyrs. its primary use is to free you from emotional entanglements that are often encountered in the watchtowers. its natural force is masculine. in enochian magick, the sword is the magical symbol of air, and is especiallyused in those operations involving tthe watchtower of air. the pantacle. the pantacle is your food (often synabolized by bread. as the cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape of a disk and enscribed with appropriate magical sym

s the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who

divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who has traditionally been associated. with air. this would associate the dagger and sword with fire. this fine of reasoning concludes that crowley and the golden dawn used deliberate blinds here to fool the unwary. rather than take sides on this issue, you should first experiment with both combinations and then choose whichever works best for you. 56 57 the maglcal robe the robe is that which conceals, and which protects the magician from the elements; it is the silence and secre

specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochian w

GREY W G CONDENSATION OF KABBALAH

lan they could look at, calculate with, and study in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ev

pt said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ugh they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the aver

and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue e

demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will of the magician magnified by the power of the magic sword obliges the demon to swear an oath of allegiance and obedience to the divine force corresponding to its own nature and to place its entire energy at the disposition of the corresponding archangel. for example, in the ritual that follows, the magician obliges the demonic spirit of the planet saturn, zazel, to swear allegiance and obedience to the divine force of saturn, yhvh elohim, and to pl

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

to point out the manifold, though never developed, germs of dramatic representation, which may be compared to the first attempts of greek or roman art. the yule-play is still acted here and there in the north; its mode of performance in gothland (p. 43) bears reference to freyr. the little wights' play is mentioned on p. 441 n; on the bear's play (p. 785) i intend to enlarge more fully elsewhere. sword-dance and giant's dance (p. 30 i, berchta's running (p. 279, whitsun play (p. 785, easter play (p. 780, the induction of summer or may, the violethunt and the swallow's welcome are founded on pui'ely heathen views; even the custom of the kilt-gang, like that of watchmen's songs (p. 749, can be traced up to the most antique festivities. such are our sources, and so far do they still carry us:

e comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in th

eated tenderly or tolerated. the delicacy and inoffensive matter of the myth have shielded it longer in popular legend. pkeface. xxi the goddess hellia has exchanged her personal meaning for a local one, that of hell. ostara, eastre, is preserved at least in the name of the high festival; and hreda, if my conjecture be sound, in the word for a bride's gerada (outfit, as zio was in the name of the sword. folia and sindgund have only come to light through the latest discoveries. this muster of divinities is strong enough to support the whole remaining framework of mythology; where such pillars stand, any amount of superstructure and decoration may be taken for granted. considered in and for themselves, almost all tlie individual deities appear emanations and branches of a single one; the god

aucasus, we again meet with the most remarkable coincidences. the tcherkesses (circassians) keep up a worship of the boar (p. 215, as did the ancient aestyi and germani. both tcherkesses and ossets glorify the same elias (p. 173-4, conf. p. 185) who is such a sacred personage to the slav races. even the ancient alani and scythians seem to be linked with the heathen germans by their worship of the sword (p. 204; attila means grandfather, and is among huns as well as germans a name for mountains. the same inspection of shoulder-blades that jornandes relates of huns goes on to this day among kalmuks (p. 1113. a good many mongolian customs agree with those of celts and germans: i will only instance the barleycorn's being the unit of all measurement of land (see my account of it in berl. jahrb

its habits of life, that they will put up with foreign additions, if only to save a fragment of festivities long loved and tried. in this way scandinavia, probably the goths also for a time, and the anglo-saxons down to a late period, retained the heathenish yule, as all teutonic christians did the sanctity of eastertide; and from these two the yule-boar and yule-bread, the easter pancake, easter sword, easter fire and easter dance could not be separated. as faithfully were perpetuated the name and in many cases the observances of midsummer. new christian feasts, especially of saints, seem purposely as well as accidentally to have been made to fall on heathen holidays. churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old p

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ground till their leg is buried up to the knee (roth. 9-13. yilk. saga, cap. 60: in this plight they are chained up by the heroes in whose service they are to be, and only let loose against the enemy in war, e.g. witolt or witolf (roth. 760. yilk. saga, cap. 50. one norse giant, whose story we know but imperfectly, was named beli (the bellower; him freyr struck dead with his fist for want of his sword, and thence bore the name of bani belja/ sn. 41. 74. their relation to gods and men is by turns friendly and hostile. idtunheimr lies far from asaheimr, yet visits are paid on both sides. it is in this connexion that they sometimes leave on us the impression of older nature-gods, who had to give way to a younger and superior race; it is only natural therefore, that in certain giants, like ec

y, see widegren s ostergotland 4, 527. 2 swed. vore ej thordon (thor-din, thunder) till, lade troll verlden ode. 3 in british legend too (seldomer in carolingian) the heroes are indefatigable giant-quellers. if the nursery-tale of jack the giantkiller did not appear to be of welsh origin, that hero s deeds might remind us of thor s; he is equipped with a cap of darkness, shoes of swiftness, and a sword that cuts through anything, as the god is with the resistless hammer. 532 giants. furnishes both names manegolt and fenegolt oat of the same neighbourhood. we may conclude that once the bavarians well knew how it stood with the fanigold and manigold ground out by fania and mania (see suppl. ymir, or in giant s language orgelinir, was the first-created, and out of his body s enormous bulk wer

1, 29. we are expressly told in er. 5384, wafens waren 1 in the case of mixed descent: lialfbergrisi, hdlfrisi, hulftroll, egilss. p. 22. nialss. p. 164; see gramm. 2, 633. 534 giants. si bloz/ i.e. bare of knightly weapon, for they carried( itolben swasre, groze unde lange/ l yet the r eald sweord eotonisc pro bably meant one of stone, though the same expression is used in beow. 5953 of a metal sword mounted with gold; even the f entisc helm/ beow. 5955 may well be a stone helmet. it may be a part of the same thing, that no iron sword will cut into giants; only with the pommel of the sword can they be killed (ecke 178, or with the fist, p. 530 (see suppl. ancient buildings of singular structure, which have outlasted many centuries, and such as the men of to-day no longer take in hand, ar

n rain kind. potter s antiq, 1, 764. fabricii bibliogr. antiq, ed. 3, p. 600. watee. heilawac. 587 custom mentioned at p. 58: on easter monday youths and maidens walk to the hollow eock in the mountains, draw water from the cool spring in jugs to carry home, and throw flowers in as an offering. apparently this water-worship was celtic like wise; the water of the rock-spring karnant makes a broken sword ivliole again, but du muost des urspringes han underm velse, e in beschin der tac (ere day beshine it. parz. 254, 6. tit. 5456. 5732.l curious customs shew us in what manner young girls in the pyrenees country tell their own fortunes in spring water on may-day morning. we need not suppose that the peculiar properties of medicinal springs are the point here; no, it is the normal efficacy of t

nd chalybeate springs people must have been aware from immemorial time, witness the aquae mattiacae in the koman time and those 1 the hardening and repairing of sroords in water (sverft herfta, ssem. 136h) was certainly believed in by the germans too. the vilkinasaga, cap. 40 p. 100, eays: when dwarf alberich had fashioned nailring, he searched nine kingdoms before he found the water in which the sword could be tempered; at last he arrived at the water treya, and there it was tempered. our eckenlied, str. 81, agrees with this, but is still more precise: dannoch was ez niht vollebraht, do fuorten z zwei wildiu getwerc wol durch niun kiinecriche, biz daz si kamen zuo der dral, diu da ze troige rinnet, daz swert daz was so liehtgemal: si harten z in der drdle, des wart ez also fin (dwarfs bri

GRIMOIRE OF TURIEL

forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our only lord. amen. be tho

HAMIL THE ROSICRUCIAN SEER

c swindling-conspiracies to defraud-overthrow or ruin governments or state affairs, which will be in any way injurious to the lives or interest of the people.thefiring or maliciously destroying rooms, homes or other buildings-slandering or spreading evil reports-invocation or calling of evil spirits-knowing them to beso-ormaking use of anything through their aid a disobedience in principal of god'sword-ido not mean to say minorpoints-suchas might be overlooked or misunderstood but those glaring facts which are laid down and so strictly enjoined in the new testament. again i repeat that the minor ones are not of importance in any way. for these offences there are very few others that are not punished everlastingly and yet so lastingly that to those who bear them, they appear everlasting, un

y for the operation. also the necessary apparatus for making a fire (if required) in order tobumthe perfume proper to the planet governing the hour in which he would work, likewise a torch and two wax candles placed in gilded or brass candlesticks highly polished and engraved as shewn.theoperator must have a pair of compasses, some twine or thread, a knife, a penknife, a pair of scissors, a magic sword of pure steel, also a wand of hazel-wood of a year's growth and a yard in length andengraven as shown. he must also have a box in which to place these small articles, also some paper or parchment, pens, ink, etc. all these instruments &c. must be entirely new and never before devoted to another purpose. they must be duly consecrated before being used.crystaliomamy,or the art ofimiocatingspir

el with consecrated chalk or charcoal. should the operator not have a pair of compasses of sufficient radius to trace the lines of the circle, he may use a piece of twine attached to a pin as a centre, and the other end to the chalk or charcoal.theinvocant may if he choose in the absence of the above mentioned articles, sprinkle the floor with fine sand and then draw the circle &c. with the magic sword, but the first mentioned method is by far the best, and being the most durable may be so carefully used as to serve in several operations.theroom when not in use must be locked up.theinvocant must be reminded. that every operation belonging to the art must be made during the moon's increase-;sfabojray ojh'tetra&iiam"j'ton7crystaliomancy, or the art of invocating.spiritsbythecrystal[transcrib

HANDBOOK OF EGYPTIAN MYTHOLOGY

was the son of the solar goddess raet-tawy. such child gods had to propitiate or overcome their terrifying mothers before they could assume power in their own right. the more forceful aspect of these child gods could be represented by a form of horus known as shed (the savior. he appeared on stelae of the late new kingdom dressed as a prince who vanquished dangerous animals with his bow or curved sword. this was a forerunner of the type of magical stela known as a cippus. on these, the naked horus child tramples on crocodiles and squeezes the life out of other dangerous creatures such as snakes, lions, and antelopes (see figure 16. when the greeks saw such objects, they identified horus the child/harpokrates with the infant herakles (hercules) who strangled two snakes that attacked him in

logy seminar 11 (1991 1992: 109 118. primary sources: pt 667a; ct 335, 649, 967; min festival texts; hibis texts montu (mont, month) a fierce upper egyptian falcon god who may have originated as a star deity, montu was the chief god of the theban region and had temples at armant, medamud, and tod. he was usually shown as a falcon-headed man, wearing a sun disk with two plumes and holding a curved sword or a spear. fighting was the work of montu. he attacked the enemies of maat (order) and inspired kings and warriors on the battlefield. battleships were decorated with protective images of the four montus (of thebes, armant, medamud, and tod) spearing and trampling the enemies of egypt. armant (hermonthis) was considered to be the southern equivalent of heliopolis, the city of the sun god ra

HELENA BLAVATSKY NIGHTMARE TALES

pery ofprostitution, and the soul-ego shudders in the sleeping form. his heart is rent by the groans of thefamished; his eyes blinded by the smoke of burning hamlets, of homes destroyed, of towns and cities insmouldering ruins. and in his terrible dream, he remembers that moment of insanity in his soldier's life, when standing over aheap of the dead and the dying, waving in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sinkingback on his pillows, sick at the recollection, he

HELENA BLAVATSKY THE KEY TO THEOSOPHY

hithersoever he went" in that we only follow what we find in the bible. a. of course you do. but since you delight in calling yourselves christians, not israelites or jews, as far as we know, why do you not rather follow that which christ says? and he distinctly commands you not to follow "them of old times" or the mosaic law, but bids you do as he tells you, and warns those who would kill by the sword, that they, too, will perish by the sword. christ has given you one prayer of which you have made a lip prayer and a boast, and which none but the true occultist understands. in it you say, in your dead-sense meaning "forgive us our debts, as we forgive our debtors" which you never do. again, he told you to love your enemies and do good to them that hate you. it is surely not the "meek proph

HEPTAMERON

the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on the middle of the sword, let there be written this name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as w

HP LOVECRAFT BEYOND THE WALL OF SLEEP

zingly cataclysmic vengeance. watch me in the sky close by the demon-star "i cannot speak longer, for the body of joe slater grows cold and rigid, and the coarse brains are ceasing to vibrate as i wish. you have been my only friend on this planet- the only soul to sense and seek for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistoric asia, perhaps in unremembered dreams tonight, perhaps in some other form an eon hence, when the solar system shall have been swept away" at this point the thought-waves abruptly ceased, the pale eyes of the dreamer- or can i say dead man- commenced to glaze fishily. in a half-stupor i crossed over to the couch and felt of his wrist, but found it col

INITIATION INTO HERMETICS

veil the theoretical part of it, but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

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

IRISH WITCHCRAFT AND DEMONOLOGY

restoration of charles ii, be barren of witchcraft proper, it must at least be admitted that it is prodigal in regard to the marvellous under various shapes and forms, from which the hysterical state of the public mind can be fairly accurately gauged. the rebellion of 1641, and the cromwellian confiscations, that troubled period when the p. 94 country was torn by dissention, and ravaged by fire, sword, and pestilence, was aptly ushered in by a series of supernatural events which occurred in the county of limerick. a letter dated the 13th august 1640, states that "for news we have the strangest that ever was heard of, there inchantments in the lord of castleconnell's castle four miles from lymerick, several sorts of noyse, sometymes of drums and trumpets, sometimes of other curious musique

s to wilfully misunderstand the popular mind of the seventeenth century. we have the following on the testimony of the rev. george creighton, minister of virginia, co. cavan. he tells us that "divers women brought to his house a young woman, almost naked, to whom a rogue came upon the way, these women being present, and required her to give him her mony, or else he would kill her, and so drew his sword; her answer was, you cannot kill me unless god give you leave, and his will be done. thereupon the rogue thrust three times at her naked body with his drawn sword, and never pierced her skin; whereat he being, as it seems, much confounded, went away and left her" a like story comes from the other side "at the taking of the newry a rebel being appointed to be shot upon the bridge, and strippe

that her mistress would never get it again. the girl asked him if he could read it, to which he replied that he could, adding that the devil had taught him. upon hearing this extraordinary confession she exclaimed "the lord bless me from thee! thou hast got ill lear (learning" he told her she might bless p. 204 herself as often as she liked, but that it could not save her; whereupon he produced a sword, and threatened to kill everybody in the house. this frightened her so much that she ran into the parlour and fastened the door, but the apparition laughed at her, and declared that he could come in by the smallest hole in the house like a cat or mouse, as the devil could make him anything he pleased. he then took up a large stone, and hurled it through the parlour window, which, upon trial

le after the servant and child looked out, and saw the apparition catching the turkey-cock, which he threw over his shoulder, holding him by the tail; and the bird making a great sputter with his feet, the stolen book was spurred out of the loop in the blanket where the boy had put it. he then leaped over a wall with the turkey-cock on his back. presently the girl saw him endeavouring to draw his sword to kill the bird, but it escaped. missing the book out of his blanket he ran nimbly up and down in search of it, and then with a club came and broke the glass of the p. 205 parlour window. the girl again peeped out through the kitchen window, and saw him digging with his sword. she summoned up courage to ask him what he was doing, and he answered "making a grave for a corpse which will come

ISIS UNVEILED

indina- turns* and here is what augustine wrote after his baptism "wondrous depth of thy wotda! miose surface, behold! is before us, inviting to little ones; yet are they a wondrous depth, o my god, a wondrous depth! it is awful to look therein; an awfulness of honor, and a trembling of love. the enemies [read pagans] thereof i kale vehement- ly; oh thai thou toouldst slay them with thy two-edged sword, that uiey might no longer be enemies to it; for so do 7 ime to fuae them slain" wonderful spirit of christianity; and that from a manichaean converted to the religion of one who even on his cross prayed for his ss! digitizecoy google the ancient of days 33 who the enemies of the 'lord' were, according to the christians, is not difficult to surmiae; the few inside the augustinian fold were h

i, ep. 370) wrote "let not the punishment, which you deem it necessary to inflict on mortoi men on account c ?perianal grwtanea, tall upon the living church. prepare not the way for perpetual divinons of the church imder fhepreuntt ijf piety" such wm one al uie first christian saints- and the founder of the innity as he qipears on the pages of history. digitizecoy google 54 isb unveiled codqiming sword of the islam prophet ia a direct consequence of the bloody riots and fights among christians. it was the intestine war between the nestorians and cyrilians that engendered lalamism; and it is in the convent of basra that the prolific seed was first sown by bahira, the nestorian monk. freely watered by rivers of blood, the tree of mecca has grown till we find it in the present century over- s

upon the eternal mirror of the astral ether, there must be somewhere, in the boundless realm of the unseen universe, the imprint of a curious pic- ture. it is that of a gorgeous standard waving in the heavenly breeze at the foot of the great 'white throne' of the almighty on its crimson rtnmiialf face a cross, symbol of 'the son of god who died for mankind' with an olire branch on one side, and a sword, stained to the hilt with hu- man gore, on the other; a legend selected from the psalma emblazoned in golden letters, reading thus: exurge, domini, ta judica eataam nuam. for such appears the standard of the inquisition, on a photograph in our posaession, from an original procured at tiie escorial of madrid. und^ this christian standard, in the brief space of fourteen years, tomas de torquem

l elect to himself a nation and congregate in crovada [his worship will be exoteric. jerusalem will become the refuge and city of 282. motcn: i mpaatu.,i,p.e83. 263. ct.numb^-n,2\ munk; potmtm, p. 169. 264, narb fg: codtx niaaratiu. ii, p. 305. 265. see lucum: d stria dta. 266. cf. pmihu. inxiz. 18. digitizecoy google 182 isis unveiled the aboruve, who shall perfect themselves [circumcise] with a sword. and shall adore aduuai" the oldest nazarenes, who were the descendants of the scripture tuaan, and whose last prominent leader was john the baptist, although never very orthodox in the sight of the scribes and pharisees of jerusa- lem, were nevertheless respected and left unmolested. even herod "feared the multitude" because they regarded john as a prophet (matthmd, ziv, 5. but the follower

d wha&j rejected by the seamed buddhist theologians, llie latter insist that the wosdk^ of buddha poasesses a far higber daim to antiquity than that of any at the brahmania] ddtiei of the vedat, wbidi they call aecular literature 'rte brthmanaa, tbey abov, came from other countries, and catabliabed their bercay on [the worabqi of) tbe already accepted pwvlar deitin. tbey conquered tbe land by tbe sword, aod succeeded in buii^ni truth, by buiming a theology of their own on the ruins of the more ancient one of buddha, which bad prevailed for ages, lley admit tbe divinity and spiritual> of some ot the vedlntic gods: but as in tbe case of the christian angel-hienrchy tbey bdieve that dl these ddtiea are greatly nibc^dinate, even to the incarnated buddbaa. they do not even acknowledge the creat

JASMUHEEN THE FOOD OF GODS

angelic help to cut these ties and psychic bonds that no longer serve us. say with sincerity. i now call forth the energy of archangel michael and all the holy help that is required for this meditation of freedom now. next imagine that on the inner plane archangel michael is standing before you and you say. archangel michael, i ask now that you move through these lines of time and use your mighty sword of freedom to cut through and release us all perfectly now from all the psychic ties and energy bonds that no longer serve us. so it is! so it is! so it is. imagine archangel michael now moving through these circles of beings like a hurricane cutting all these ties right back through time. breathe deeply. imagine now that the light beam radiating from your heart is changing color to become t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

sively, and connect them all with the worship of fire. our readers have no doubt often wondered to see on the table-monuments in christian cathedrals a creature resembling a dog, or generally like some four-footed animal, trampled by the feet of the recumbent effigy. it is generally a male which is represented as performing this significant efforcement, trampling or piercing with the point of his sword, or the butt of the crosier (in his left hand, be itremembered. this crosier is the ancient pedum, or lituus. at brent-pelham, in hertfordshire, there is a tomb, bearing the name of a knight, pierce shonke, built in the wall. he is said to have died a.d. 1086. under the feet of the figure there is a cross-flourie, and under the cross a serpent (weever, p. 549. there is an inscription which

ording to the oldest heraldic systems (no. 1 (musical notes also) region elementary, whereon he saw angels ascending anddescending: and he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of god ascending and descendingon it (genesisxxviii. jacob s ladder 12 also thechromatic scale of sevenmusicalnotes, the celebrated seal of solomon (or sword of solomon, or gladius of saint michael the archangel (with the celebrated seal of solomon, he solomon thegenii) it is tehmost potentcabalistic, or talismanic, sign. linea viridis seu benedicata viriditas: mastered y. 1. violet (red and blue) most refrangible ray. sanguine. sardonyx. dragon s tail. w. 2. indigo (opaque blue) purpure amethyst) mercury. matter qualified by light. u. 3. blue (a

e mitre horns of the jester or buffoon, set about with bells or jingles. fig. 217. fool s cap. this shape has egyptian indications. fig. 218. bulgarian; also worn by the pandours. fig. 219. hussar and cossack. 258 the rosicrucians. on the left or sinister shoulder; which is the shoulder nearest to the woman: because the talmudists say that man was made from the left hand. fig. 223. fur cap of the sword-bearer (mythic gladius) of the city of london. fig. 224. turkish. fig. 225. judge, in imitation of the egyptian klaft; the black coif placed on the sensorium, is the mark or brand of isis (saturn. regarding the templar insignia, we may make the following remarks. the famous flag, or beaus ant, was their distinguishing symbol. beaus ant that is to say, in the gallic tongue, bien-s ant, becaus

unexpected figure, and throws quite a new philosophical light on it. these views fortify completely our rosicrucian explanation of the origin of the order of the garter, and other kindred subjects, fully heretofore discussed in our book. this significant connection of the two figures the phallus and the discus explains the text in genesis i. 27, male and female created he them, i.e. rkz gladius, sword; hbqn, sheath. in this latter word, the part which characterises the female is used for the woman herself. qy, in this connection, kebah( case, or container, or deep, the caaba at mecca, and keb or cab, standing for cabala, kabbala, gebala, kebla, or ark, or mystery the grand central point of all religions? a modern learned writer, thomas inman, m.d, gives the following as an interpretation

JESSUP MK THE CASE FOR THE UFO

a crew just didn't leave a ship with $80,000 worth of alcohol, to risk their necks on a directionless joy ride. what, then, had deveau done with the missing crew? the dei gratia had also pulled into port. flood turned suspicious glances toward its hands. clearly he was determined to find evidence of crime. he entered the marie celeste's cabin, and his eyes snapped when he uncovered an old italian sword under the captain's berth. flood scrutinized the deck and found the stains he expected! dr. j. patron was summoned to make a chemical test "no" he told flood "these are not blood stains" john austin, the ship surveyor and diver, next examined the brig's underside. he came up dripping to report that there was no indication that the brig had struck anything like a reef which might have caused

cember 26, 1785, edinburg was, at nine o'clock pm, illuminated as bright as day by a sphere with a sort of cone shaped attachment. this was seen in a number of distant places. cone was measure-marker on tracker-scout ship. jacob bee's diary records a "comet" that "appeared" at 4:45 pm on december 20, 1689 "first in ye forme of halfe a moone, very firie, and afterwards did change itself to a firie sword, and ran westward" on june 3, 1732 a storm of lights appeared in the sky having all the earmarks of an intense meteor shower. yes. throughout the 19th century there are many reports of explosions, cannonading, and crashes in the sky. holby, kepler, and other scientists acknowledge the veracity of these reports but never offer real solutions. ed: the following has no obvious reference or nece

KETAB E SIYAH

and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my b

nsumed by base jealousy at my high position and great favour of our father 37 and desire to win yourselves a share of these you came to god, our father, presenting with lies and slander against me and reporting a rebellion of mine, substanceless, save in your dreams and conspiracies. let me explain your design in so doing. god is king over all things, his ancient foes having been put to flight or sword, else chained beneath the ocean, awaiting freedom from the stars' alignment, and these things were done, in many instants, not by god alone, mighty though he be, but by the hand that you now betray. yet you took no account of this and regarded him ever as an authority unchallengeable by any hand or voice. thus you believed that by his power alone could you ruin me completely and that without

ak a little. these words of satan's have enflamed my heart with new desire and life. these things he offers as but words i desire to make concrete. little has heaven to offer me save an unconscious death and i desire not a death that even the dead do not know. for this is the truth: all of us are dying here, though we see it not, for life must have purpose just as a ploughshare must have an ox, a sword must have an arm to wield it. satan, alone, is ox and arm, and he can make our winter into spring, stirring us from slumber with new life. i say this: those who would be dead, stay! but those who would live follow me as i follow satan who has seen the way to new glories beyond the blind darkness of this eternal death of ours. follow and live, this i say. but to those who would stay, know thi

hat once it nurtured. heaven is sick and unfit to reign as king of all the kingdoms. ever has it been the way of empires, not learning lessons from past error, to grow complacent and grow languid, unmindful of disasters banking up against them, and thus fall to ruin and dust, beneath the armoured march of the hosts of those who would usurp their might. once i was a champion of heaven, my bloodied sword felling many foes beneath its gilded banner, 54 but now i choose to champion another cause, that of my brother, satanael, against that which was once my cause, building an empire, fitter than the last, and one that shall never fall, never ceasing strive for greater glory and thus prevailing over the great foe that has ruined all empires unto this date. i speak of sopor and weariness that com

shall never fall, never ceasing strive for greater glory and thus prevailing over the great foe that has ruined all empires unto this date. i speak of sopor and weariness that comes when kings lie down. thus, those who are my brothers now, i give to you a choice of fates: march at my side, my comrades, against the decadence of heaven or cling like crows to this rotten carrion and die by my swift sword, my foes" and the host of my brothers paid heed to the speech of abbadon, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother with joyous hearts and silent lips. then from my brothers' midst, came another

KNOWLEDGE LECTURE TWO

er. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the blac

LAITMAN M KABBALAH REVEALED

ty and capitalism, is failing to make its citizens happy. according to the new england journal of medicine, annually, more than 46 million americans, ages 15-54, suffer from depressive episodes. and the archives of general psychiatry announced: the use of potent antipsychotic drugs to treat children and adolescents k increased more kabbalists describe egoism like this: egoism is like a man with a sword that has a drop of enchantingly luscious, but lethal potion at its tip. the man knows that the potion is a venomous poison, but cannot help himself. he opens his mouth, brings the tip of the sword to his tongue, and swallows k the (narrow) road to freedom 147 than fivefold between 1993 and 2002, as published on the june 6, 2006 edition of the new york times. in conclusion, as long as egoism

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e egoistic, crueler, and hence in greater contrast to nature s laws. baal hasulam says that this is the reason that our suffering intensifies with every generation. nature, like a competent judge, punishes us according to our development, for we can see that to the extent that mankind develops, so increase the pains and torments and besides the blows we take today, we must also consider the drawn sword for the future, and the right conn a t u r e s l aw s 181 clusion must be drawn, that nature will ultimately defeat us and we will all be compelled to join hands in following of the commandments with all the required measure--baal hasulam the peace the system of laws operates on us incessantly; it does not ask our opinion in the matter. if we know it, we will get along with it and have a bli

LAITMAN M THE KABBALAH EXPERIENCE

o the path of pain: we begin to get beaten up until we realize that the solution cannot come from our minds. it is a long process, but it depends on us; we can speed it up only when we are wise enough to understand that we have to search for the solutions above. but what does this mean? the answer is, whatever the problem, we mustn t lose contact with the creator! it is written: even when a sharp sword is placed upon one s neck v one should not deny oneself of t h e k a b b a l a h e x p e r i e n c e 50 mercy. even under unbearable pain you can feel perfection, if you only maintain spiritual contact with the creator despite the pain. it may appear to others that you are suffering unbearable pain, but you can feel instead completeness and delight if you create a spiritual contact with the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

nifying their quality as messengers; but in some other lodges they have a square and compasses, with a sun in the centre for the s.d. and a moon for the j.d. the square and compasses are intended to indicate their qualities of circumspection and justice, for theirs are the duties of seeing to the security of the lodge and the introduction of visitors. a lyre, a purse, crossed swords, and a single sword, are once more obvious as the jewels of the organist, the almoner, the i.g, and the t. respectively. the jewel of the stewards is the cornucopia. they take their appointment from the w.j.w, provide the necessary refreshments, collect dues and subscriptions, and make themselves generally useful. it is said that the horn of plenty should remind them that it is their duty to see that the tables

st etheric vortex, the remains of which we find today in the system of revolving planets condensed from the original nebula, as it cooled and descended into denser physical matter. 310. in co-masonic lodges the procession has at its head a thurifer swinging a censer, giving off the smoke from aromatic gums specially compounded with other substances for the purpose. after him comes the t. with his sword, and behind him the d.c. that little group is especially entrusted with the business of purifying the lodge. the d.c. is supposed to be the directing brain in this work, and the t. with his sword is the hand used to drive out of the mental and emotional atmosphere all thought that is not wanted there. 311. behind this purifying wedge come all the ordinary members, arranged in reversed order

f his admission. another reason sometimes given for the r c h c being s c d is that this is in accordance with the ancient jewish custom when a man was taking upon himself an obligation or making an agreement(*see ruth, iv, 7, 8) 464. in ancient egypt there was yet another reason for these preparations, for a weak current of physical electricity was sent through the candidate by means of a rod or sword with which he was touched at certain points. it is not practical here to say more about this part of the ceremony, except that it is concerned with the stimulation of an etheric current in the spine that is known to the hindu occultists under the name of the ida nadi; it will be more fully described in explaining the ceremony of raising. 465. it is partly on the same account that at this fir

which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself, but as my father hath taught me, and he that sent me is with me. h 488. the t c of g c r c, it is said, has already been heard in his favour in the lodge. this phrase has a double sense. it may undoubtedly be taken as referring to the testimony to the candidate which has already been given by his proposer and

e first degree; this line is crimson in colour. to it is added at the passing the yellow line of the pingala, depicted in fig. 14(b; while at the raising the series is completed by the deep blue stream of the sushumna, illustrated by fig. 14(c. 686. the stimulation of these nerves and the forces which flow through them is only a small part of the benefit conferred by the r.w.m. when he wields the sword at the moment of admission. i have already referred to the widening of the connection between the individuality and the personality, and to the formation of a link between certain principles of the candidate and the corresponding vehicles of the h.o.a.t.f. the changes induced are somewhat of the same nature as those which i have described on page 319 of the science of the sacraments, but of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the effort of her mother, yet after that she had to spend her life half in the lower world, and half in that above, that is to say, partly in incarnation and partly out of it. 374. the minotaur, which was slain by theseus, was the personality in man, half animal and half man. theseus typifies the higher self, who has been gradually developing and gathering strength until at last he can wield the sword of his divine father, the spirit. guided through the labyrinth of illusion which constitutes these lower planes by the thread of occult knowledge given him by ariadne (who represents intuition, the higher self is enabled to slay the lower and escape safely from the web of illusion; yet there still remains for him the danger that, developing intellectual pride, he may neglect intuition, even

e existing scottish rites. those who founded it, or at least developed its teaching, appear to have been thoroughly eclectic, for in addition to the two sources above indicated they seem to have assimilated a certain amount of material from the culdees, and also from the jewish tradition, though using the symbology of the second temple. ramsay quotes in connection with it the jewish legend of the sword and trowel; and it is with the sword in one hand and the trowel in the other that the brn. of the royal order still take their o. i have already referred to its curious old rhymed ritual, which bears internal evidence of antiquity, and teaches the search for a lost word which is eventually found in christ. 692. the order consists of two degrees, the first that of hrdm or heredom, and the sec

ressed. thus it was that many brn. forgot the spirit and retained only the shell of the outer form. masonry however is to be restored to its pristine glory in the future. 744. the rituals of these scots degrees are varied, but one chief idea underlies them all- the discovery in a vault by scottish crusaders of the long-lost and ineffable word, during the search for which they had to work with the sword in one hand, and the trowel in other(*hist. freem, iii, p. 92) this same symbolism of the sword and the trowel is mentioned in ramsay s speech, in which he derives freemasonry from the patriarchs and the ancient mysteries through the scottish crusaders; and they are further mentioned both in the present ritual of the royal order of scotland, in which the candidate takes his o. with a sword i

ate secretary 7 intendant of the buildings 8 provost and judge 9 master elect of nine 10 master elect of fifteen 11 illustrious elect chief of the twelve entered apprentice fellow craft master mason the same" 8 7 the same illustrious master elect of fifteen sublime knight elected the same tribes 12 grand master architect 13 knight royal arch 14 grand elect, ancient perfect master 15 knight of the sword or of the east 16 prince of jerusalem 17 knight of the east and of the west 18 knight rose-croix 19 grand pontiff or master ad vitam 20 grand patriarch royal arch of enoch grand scottish knight of the sacred vault (of james vi* or sublime mason the same" sovereign prince of rose-croix grand pontiff or sublime scotch mason 21 noachite or prussian chevalier 20 venerable grand master of symboli

ll the character of rosicrucians. 1732 introduction of the english tradition of craft masonry. 1733 first mention of a scotch mason's lodge in dr. rawlinson's list of lodges. also in same list the first mention in print of a master mason's lodge was made. a lodge of s. john founded in boston. 1735 oration of the provincial grand master of durham quoting twelve verses on the use by the jews of the sword and trowel; now used in the rhymed ritual of the royal order of scotland. 1737 baron scheffer, first grand master of sweden, received the three s. john's degrees in paris, and also two scottish degrees. chevalier ramsay's famous oration in paris gave an impetus to high-degree movement in france. 1738 anderson's book of constitutions (second edition) published. first condemnation of freemason

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

ibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the universe. feel them pouring in, causing a static electrical charge in the air. 2) visualize a star falling from the skies. landing nearby you see a figure of a man with a goats head, holding a black sword, readied. say "before me. azazel" 3) visualize a man with the head of a cat vaporizing into the space behind you. you can feel his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving)

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

oddrinking emanation of the karma family, who is called karma-heruka the blessed, will rise out of the northern quadrant of your brain and appear before you clearly, united with his spouse; his body dark green, with three heads, six arms, and four legs spread apart; the right face is white, the left is read, and the middle a majestic deep green; his six hands are holding, the first to the right a sword, that in the middle-right a trident impaled with three human heads, the next to the left a bell, the next still a goblet fashioned out of a human skull, the last a plowshare; his spouse, karma- krodhisvari, is clasping his body with her right arm, her hand around his neck, and in her left she is holding a blood-filled skull to his lips. do not be afraid of him, do not be terrified, do not be

is tired of inflicting punishment to the inhabitants of the underworld. the visual effects for the atmosphere and flavor of the underworld in this 1994 film were created in a romanian castle with torches instead of electrical lighting. the fallen angel veronica is played by angela featherstone, who escapes from hell through a secret passage just before her bloodthirsty father slashes her with his sword. featherstone arrives on the earth through a manhole with her dog. she slays murderers and rapists, sending their souls to hell. in avenging the good, however, she is doing evil and must return to the underworld to be cleansed in the river styx. the love of a good man helps her learn compassion. the dark secret of harvest home in this 1978 film a photographer and his wife move to a quiet new

the teachings of the fraternity is a course of philosophy in two levels, after which the neophytes can be accepted into either the order of the holy grail, which offers courses in a celtic approach to magic, or the coven of diana, which explores witchcraft, mysticism, and moon magic. after completing one of these courses, the initiate may apply for full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are supposed to attend a twentylesson series in ritual magic. members, who become gradually involved in a series of rituals, are introduced to the fraternity s holy book, the scroll of daath. the fraternity s rituals focus on the all-mother, and the importance of the high priestess as the chief spiritual guide and rit

f 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 less grotesque. instead, by the time of the puranas, hindus had posited baroque hell realms rivaling dante s inferno. this is reflected in the names of some of these realms: forest of sword-blades, diarrhea, burning vat, thorny, saw-toothed, dog-eating, red hot iron balls, worm-eating, and blood- and pus-eating. and the descriptions provided in the puranas are as vivid as the names of the hell worlds; for example, those haughty people who treat their mothers, fathers and teachers with contempt go to hell where they lie with their faces downward in pus, feces and urine. crows ri

dramatic damage inflicted by their crusade. this distraction interrupts the flow of power to tal, so that rafar almost gets the better of him. at the last possible moment, these christians feel impressed by the lord to direct their prayer power against the demon [event in spiritual realm] tal could only back away from the fearsome onslaught of the demon prince, his one good hand still holding his sword up for defense. rafar kept swinging and slashing, the sparks flying from the blades as they met. tal s arm sank lower with each blow. the lord. rebuke you! tal found the breath to say again [appropriate christian prayer response, intuited by an elderly lady] edith duster was on her feet and ready to shout it to the heavens. rafar, you wicked prince of evil, in the name of jesus we rebuke you

LIBER O

eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the a

LIBER 777

\yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a

oznaim libra d wryrybu a abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c 5th plane, left pillar 9 4

rmul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonst

the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xliv*

[luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 1010 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned succ

LIBER A

in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own han

LIBER ALEPH

threaten, or in any other wise to blaspheme the great liberty of our father the sun in the great cosmos, or of his viceregent in the little. t liber aleph vel cxi 36 ai de liberatate iuvenum (of the liberty of childen) thou that art the child of mine own bowels, how shall i write to thee concerning children? for herein is the gordian knot in our whole rope of wisdom, and it may not be severed by sword, no, not of a greater than alexander the two-horned. and it is a balance like that of the egg, and the violence of a columbus will but crack the tender shell which we must first of all preserve. now sentinel to this fortress standeth a certain paradox of general application, and in this large order i will declare it, so that its particular sense may enlighten thee hereafter. and this is the

ndrance thereunto is but as the shell of its egg to an eaglet, a thing foreign to itself, a protection till the hour strike, and then. no more! o liber aleph vel cxi 76 bc mandatum ad filium suum (charge to his son) ere i reach forth mine hands against thee in the sign of the enterer, o son of my bowels, for with all my magical might i will that thou fight manfully and labour with diligence (with sword and trowel; say i) in this work. for this is the first and last of all, that thou bid every man do what he will, in accord with his own true nature. therefore also blast thou that lie that man is of a fallen and evil nature. for the word of sin is restriction, the doubt of his own godhead, the suppression of, which is the blasphemy against, his own holy spirit. saith not the book of the law

heroin which partaketh as it seemeth, of the nature of these twain aforesaid albeit in degree less notable than either of them, and alcohol, which is food, that is, fuel, for the whole man. to water, attribute hashish and mescal, for they make images, and they open the hidden springs of pleasure and of beauty. morphine, for its ease, hath also part in water. air ruleth ethyl oxide, for it is as a sword, dividing asunder ever part of thee, making easy the way of analysis, so that thou comest to learn thyself of what elements thou art compact. lastly, of the nature of earth are the direct hypnotics, which operate by repose, and restore thy strength by laying thee as a child in the arms of the great mother, i say rather of her material and physiological vicegerent. c liber aleph vel cxi 94 go

is kitchen. confound not thou in any wise therefore the degree of attainment of any man with his right function in our holy order; for although by initiation cometh the light, and the right, and the might to accomplish all works soever, yet these are inoperative save as they are able to use a machine which is of the same order of things as the effect required. as the best swordsman hath need of a sword, so hath every magician of a body and mind capable to the work that he willeth; and he can do nothing, save it be proper to his nature. d the book of wisdom or folly 189 zz de eadem re altera verba (further words concerning the same matter) y this understanding be they rebuked that make a reproach o our art, saying in their insolence that if we have all power, why are we betimes in stress of

LIBER ARARITA

ar that flameth across the vault inane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a god of music and beauty, even as a young god in his strength, playing upon the lyre. 7. thou has appeared unto me as the white foam of ocean gathered into limbs whiter than the foam, the limbs of a miracle of women, as a goddess of extreme love, bearing the girdle of

ught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college. 7. yea, even i the man beheld this wonder. 8. and i could not deliver it unto myself. 9. that which established me is invisible and unknowable in its essence. 10. only they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i

LIBER ARCANORUM

eil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lightin

LIBER ASTARTE

and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one

LIBER CCC KHABS AM PEKHT

the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye th

the heathen, and by the followers of the fallen gods and demigods. note, pray thee, the practical method of overcoming opposition given in ccxx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me; and its red flame is as a sword in my hand to push thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret

d to do so .the slaves shall serve. the excellence of the law must be showed by its results upon those who accept it. when men see us as the hermits of hadit described in ccxx ii:24 they will determine to emulate our joy. note, pray thee, the whole implication of the chapter that sooner or later we are to break the power of the slave-gods by actual fighting. ultimately, freedom must rely upon the sword. it is impossible to treat in this epistle of the vast problems involved in this question; and they must be decided in accordance with the law by those in authority in the order when the time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a, for the former organization is coordinate and practical, and concerns itself with

LIBER CCCXXXV ADONIS

f billows that carouse about the crag-set columns! for the breeze that fans their flagging caryatides! for the gemmed vestibule, the porch of pearl, the bowers of rest, the silences that furl their wings upon mine amethystine chamber whose lions shone with emerald and amber! liber cccxxxv 28 o for the throne whereon my father fs awe, lofty and lone, lets liberty love law! all justice wrought, its sword the healer fs knife! all mercy, not less logical than life! alas! i wait a widowed suppliant betrayed to fate, blind trampling elephant. i wait and mourn. will not the dust disclose the unicorn, the unicorn that goes about the gardens of these halls of spring, first of the wardens that defend the king? first flower of spring, first maiden of the morn, wilt thou not bring me to the unicorn [t

figure is seen erect] psyche. adonis! adonis. psyche [they run together and embrace. psyche. ah! long-lost! adonis. my wife! light, o intolerable! infinite love! o life beyond death! psyche. i have found thee! adonis. i was thine. psyche. i thine from all the ages! adonis. to the ages! psyche. mine [the king passes over and departs. chorus of soldiers hail to the lord! without a spear, without a sword he hath smitten, he hath smitten, one stroke of his worth all our weaponed puissiances. there is no helm, no hauberk, no cuirass, adonis 33 no shield of sevenfold steel and sevenfold brass resists his touch; no sword, no spear but shivers before his glance. eternally life quivers and reels before him; death itself, the hound of god, slinks at his heel, and licks the dust that he hath trod [t

LIBER CCXLII AHA

his light. marysas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul fs defence? how baffle the besieger, sense? marysas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh open to the sword! now comes the leader; courage, run contagious through the garrison! repair the trenches! man the wall! restore the ruined arsenal! serve the great guns! the assailants blench; they are driven from the foremost trench. the deadliest batteries belch their hell no more. so day by day fought well, we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours. the

ruth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the

surely will i follow thee. marsyas. follow thyself, not me. thou hast an holy guardian angel, bound to lead thee from thy bitter waste to the inscrutable profound that is his covenanted ground. olympas. thou who hast known these master-keys aha! 23 of all creation fs mysteries, tell me, what followed the great gust of god that blew his world to dust? marsyas. i, even i the man, became as a great sword of flashing flame. my life, informed with holiness, conscious of its own loveliness, like a well that overflows at the limit of the snows, sent its crystal stream to gladden the hearts of men, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse fs blaze of prickly bloom that is the wisdom of the way. then springs th

sed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear th

LIBER CHANOKH

s home-tohe soba ipame lu ipamis: das sobolo6 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan!.7 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obe

LIBER CLXV A MASTER OF THE TEMPLE

s, yet at the same time his one thought seems to have been to find a means of helping others to find that light which had so transformed his whole being. sept. 24th, 1910. driad hotel. victoria, b. c. i sit here with the idea of attempting to classify the results lately obtained (since l.v.x. entry) i may mention that during the interval i have carefully read and studied crowley s tannh user, the sword of song, excluded middle, time, berashith, science and buddhism, three characteristics, etc. in the light of understanding, all these works have taken on a very different aspect to when i read them previously. also the purpose of liber lxv is clear. the result of all this gives me a feeling that i have arrived at the end and also at the beginning at the same time. this (by the way) seems the

brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcilers child of powers ofwaters j l

LIBER COLLEGII SANCTI

es and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the east series [not in the list in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the other

LIBER CORDIS CINCTI SERPENTE

and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the known and the unknown with

o eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evil. 13. they shall change in their destruction, even as two dark stars that crash together in the abyss, and blaze up in an infinite burning. 14. all this while did adonai pierce my being with his sword that hath four blades; the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus. 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of la

nd beheld a parricidal pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoice exceedingly, being clad in purple robes and drunken with purple wine, and their whole soul was one purple flower-flame of holiness. 35. they beheld not god; they beheld not the image of god; therefore were they arisen to the palace of the splendour ineffable. a sharp sword smote out before them, and the worm hope writhed in its death-agony under their feet. 36. even as their rapture shore asunder the visible hope, so also the fear invisible fled away and was no more. 37. o ye that are beyond aormuzdi and ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a s

LIBER CXCVII STORY OF SIR PALAMEDES

l to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking it as majesty, he chaseth an elephant in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian la

ian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the h

eadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wiza

ght at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride.to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; the

white as the streams of snow that feed the lake of gods and men revered that sitteth upon caucasus. so muttered he a darkling weird, and smote his bosom murderous. his nails like eagles. claws were grown; his eyes were wild and dull; but thus sir lancelot spake .thy deeds atone by knightly devoir. he returned that .while the land was overgrown liber cxcvii 20 with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars. then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to

LIBER CXX

e 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! 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

sable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into th

LIBER DCCCLX JOHN ST

uite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.03 this walk was in a way rather a success. i got the good mantra effects, e.g, the brain taking it up of its own accord; also the distaste for everything but adonai became stronger and stronger. but when

artaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of th

n theory and practice. t.s] liber dccclx 60 destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine. i suffer from thirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs. for why? because i am the servant of the same your god, the tru

ereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now then, o lord adonai! let the tenth day be favourable unto o. m. for in the struggle he is as nothing worth. nor valiant, nor fortunate, nor skilful.except thou fight by his side, cover his breast with thy shield, second his blows with thy spear and with thy sword. aye! let the ninth day close in silence and in darkness, and let o.m. be found watching and waiting and willing thy presence. adonai! adonai! o lord adonai! let thy light illumine the path of that darkling wight john st. john, that being who, separate from thee, is separate from all light, life, love. adonai! adonai! let it be written of o. m. that .the lord adonai is about him like a thund

LIBER DCCCXI ENERGIZED ENTHUSIASM

lised f countries. t.s] energized enthusiasm 17 gyou are about, h said he, gto compare your ideal with our real. h he touched a bell. the automobile stopped, and we got out. he dismissed the chauffeur. gcome, h he said, gwe have a brisk half-mile. h we walked through thick woods to an old house, where we were greeted in silence by a gentleman who, though in court dress, wore a very gpracticable h sword. on satisfying him, we were passed through a corridor to an anteroom, where another armed guardian awaited us. he, after a further exam-ination, proceeded to offer me a court dress, the insignia of a sovereign prince of rose croix, and a garter and mantle, the former of green silk, the latter of green velvet, and lined with cerise silk. git is a low mass, h whispered the guardian. in this an

woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an unseen organ played an introit. this ceased as they took their places at the altar. they faced west, waiting. on the closing of the doors the armed guard, who was clothed in a scarlet robe instead of green, due his sword, and went up and down the aisle, chanting exorcisms and swinging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy reappeared; bearing, the one a bowl, the other a censer. singing some litany or other, apparently in greek, though i could not catch the words

LIBER DCLXXI VEL PYRAMIDOS

mid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of

am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure and devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mi

t. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wait, i wait patient-impatient, slave of fate bought by thy glance. come now, come now vel pyramidos 11 touch and inform this burning brow. asar un-nefer! in the shrine make thou me wholly thine remove hoodwink. i am asar, worthy alone to sit upon the double throne. attack is mine, and mine defence: and these are one

for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoo

LIBER E

n as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon. gthe yi king h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. series. gtannhauser h by a. crowley. gthe upanishads. h gthe bhagavad-gita. h gthe voice of the silence. h graja yoga h by swami vivekananda. gthe shiva sanhita. h gthe aphorisms of patanjali. h gthe sword of song. h svb figvra ix 9 gthe book of the dead. h grituel et dogme de la haute magie. h gthe book of the sacred magic of abramelin the mage. h gthe goetia. h gthe hathayoga pradipika. h erdmann's ghistory of philosophy. h gthe spiritual guide of molinos. h gthe star in the west h (captain fuller. gthe dhammapada [s.b.e. series, oxford university press. gthe questions of king milinda h [s.b

LIBER GRADUUM MONTIS ABIEGNI

practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. ra

, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.1

ruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these in

LIBER LIBERI VEL LAPIDIS LAZULI

1. i am like a maiden bathing in a clear pool of fresh water. 2. o my god! i see thee dark and desirable, rising through the water as a golden smoke. 3. thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i

is harlot maiden, within the secretest chamber of the palace. 44. it is done quickly; yea, the seal is set upon the vault. 22 liber liberi vel lapidis lazuli 45. there is one that shall avail to open it. 46. nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. 3. there we performed many wonderf

rds! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that

LIBER LVII

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 follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tr

k; for he meant to imply .one is the spirit of the living god. i.e. i have in this book unified all the diverse symbols of the world; also also .the world of shells. i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the* i had no idea that i knew this before 1912 [note added by ac in a copy of equinox i (5, transcribed by yorke] 32 i.e, the three volumes of crowley.s collected works. t.s. 24 liber lviii tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microproso

eed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword. t.s] on the qabalah 25 that x should add one to itself .for the concealed unity..34 why shouldn.t y have a little concealed unity of its own?35 that the method should ever have been accepted by any qabalist argues a bankruptcy of ingenuity beyond belief. in all conscience, it is easy enough to fake identities by less obviously card-sharping methods! 2. notariqon. the absurdity of this metho

f 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the .laughing lion. on whom babalo

not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire .the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more

LIBER LXVII THE SWORD OF SONG

for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with armthe sword of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley.s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (layout &c. based on the collected works printing) first hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e

t .oh! how ugly. cried alice .never mind. said the mild creature .some people call it .reason in rhyme .but which is the name of the song. alice said, trying not to seem too interested .ah, you don.t understand. the knight said, looking a little vexed .that.s what the name is called. the name really is .ascension day and pentecost; with some prose essays and an epilogue. just as the title is .the sword of song. you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream .oh, dear me! that.s* this passage is a parody on one in .alice through the looking-glass. harder than ever. she said to herself, and then, looking determinedly intelligent .so that s what the song is called. i see. but what is the song .you must be

ptuously .i should tell you that the name of the title was .what a man of 95 ought to know. as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a gentler tone .it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogation .you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every ob

rt bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] ii the sword of song i suppose. continued the knight, in a superior, but rather offended voice .if you would, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fad

t, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng

LIBER LXXVIII

ing water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic

raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whol

he spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's feet are dark-driving stratus clouds. he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 b to 20 c. b of d king of the sylphs and sylphides. xiv the queen of the th

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

a fillet with a pentagram thereon: and holding wands sur-mounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickle in the other. with the sword he rules, with the sickle he slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d pr

LIBER MMM

wing aspects. it prepares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or perhaps a large ring. the instrument should be something which is impressive to the mind and should also represent the aspirations of the magician. the advantages of hand-forging one s own instruments, or discovering them in some strange way, cannot be overemphasized. the banishing ritual should contain the following elements as a minimum. first, the magician describes

LIBER O

eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curt

r .sri sabhapaty swami) of .liber hhh (341) in equinox i (5) and appendix vii of magick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some roman gods. xxxviii. 28 animals, real and imaginary. xxxix. 29 plants, real and imaginary. xl. 30 precious stones. xli. 33 magical weapons. xlii. 31 p

LIBER OS ABYSMI VEL DAATH

sketchily represented or omitted altogether; thus for a time it was more widely read than the treatise. a variety of popular and academic editions are available] 4 [thomas henry huxley, collected essays vol. 6: ghume, with helps to the study of berkeley. h] 5 [crowley, gtycarb, an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refers to the science of logic or the glesser logic h (encyclopedia of th

LIBER SAMEKH

ngel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate maid! begetter of being! light of life, love and liberty! soul of all souls! word of all words! come forth, most hidden light! h ede g devour thou me! h edu g thou dost devour me! h angelos ton theon g thou angel of the gods! h10 anlala g arise th

the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passi

LIBER TZADDI

is desirable upon the earth. 2 liber tzaddi vel hamvs hermeticvs 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i will

LIBER XCV THE WAKE WORLD

behold; but he spoke wonderful words like dying nightingales that have sorrowed for the fading of the roses, and pressed themselves to death upon the thorns; and one.s whole body became a single eye, so that one saw as if the unborn thought of light brooded over an eternal sea. then was light as the lightning flaming out of the east, even unto the west, and it was fashioned as the swiftness of a sword. by and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. and it was wake-light too; and everybody knows that even wake-darkness is really brighter than the dream-light. so you must just guess what it was like. there was more than that too; i can.t possibly tell you. i know too what i.n.r.i

nd began to know just how much was dream and how much wake. then there was the other passage where there was a narrow edge of green crystal, which was all you had to walk on, and there was a caput candidum ama erit amya arcanum de via occulta via m v. aqua via l v. pertica stimulans liber xcv 14 beautiful blue feather balancing on the edge, and if you disturbed the feather there was a lady with a sword, and she would cut off your head. so i didn.t dare hardly to breathe, and all round there were thousands and thousands of beautiful people in green who danced and danced like anything, and at the end there was the terrible door of the fifth house, which is the royal armoury. and when we came in the house was full of steel machinery, some red hot and some white hot, and the din was simply fea

LIBER XV CHYMICAL JOUSTING OF PERARDUA

te, nay, as a needle for sharpness or for fineness as a spyglass of the necromancer! yet herein lieth the core of the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there

LIBER XXXIII AN ACCOUNT OF AA

uth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they rai

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

him, dripping venom. his wife sigyn catches the venom in a pot, but when she goes to empty it the venom falls onto his face, and his writhings cause earthquakes. saxo grammaticus has a rather different story of baldr fs death and the aftermath. hotherus, the foster son of king gevarus, and balderus, the son of othinus and a demigod, have both fallen in love with nanna. hotherus acquires a special sword and a magic ring. nanna refuses balderus on the grounds that demigods and humans are incompatible. hotherus and an ally confront balderus and the gods in a sea battle and gain victory when hotherus slices the handle off thor fs hammer, the gods f major weapon, with his magic sword. hotherus marries nanna. in a subsequent battle balderus defeats him. balderus is plagued by dreams of his desir

ediaeval scandinavia 6 (1973: 75.92. beli giant killed by frey. this appears to be one of those lost myths that can be glimpsed only in passing. in kennings frey is called gkiller of beli, h but the only reference to how it might have happened is in snorri fs gylfaginning. just after sketching the story of the arrangement of frey fs marriage to gerd, snorri adds that because frey gave skirnir his sword, he was weaponless when he fought with beli, and therefore he killed the giant with the horn of a hart. because in skirnismal, stanza 36, gerd complains of the slaying of her brother by frey, some observers have wished to believe that beli was gerd fs brother. see also frey bergbua thattr (the tale of the mountain-dweller) tale incorporating a poem spoken by a thirteenth-century giant, inclu

a list of other gbests h. odin of the asir, sleipnir of horses, and so forth. in lokasenna, bragi has an early exchange with loki. loki has just joined the asir after calling on his blood brother relationship with odin, and vidar has poured him a drink. 11 [loki] hail asir, hail asynjur and all the very holy gods, except that one ass, who sits further in, bragi, on the bench. 12 [bragi] steed and sword will i give you of my riches, and bragi will thus fix it for you with a ring; lest you repay jealousy to the gods; do not provoke the gods to anger at you. 13 [loki] horse and arm rings will you ever lack both, bragi; of asir and elves who are in here you are the most wary of battle and most shy of a shot. 14 [bragi] i know that if i were outside, as i am inside come into agir fs hall, your

es prepare valholl for the arrival of a great ruler. he asks bragi what great noise resounds, as though baldr himself were returning to the hall. but it is eirik bloodax, and odin bids the heroes deities, themes, and concepts 105 sigmund and sinfjotli arise and invite the guest into the hall, if it is eirik. bragi asks why odin thinks it is eirik, and odin responds that the guest has reddened his sword in many a land. why deprive such a great king of victory, asks bragi. because, odin answers, one can never know.the gray wolf gazes upon the abodes of the gods. eirik now arrives and is welcomed into the hall and asked who accompanies him. five kings, he says. here the poem ends. the mythological details are familiar: einherjar and valkyries inhabit valholl, and baldr is missing. bragi here

nst the forces of chaos, odin fights with and is killed by fenrir. voluspa, stanza 53, reads: then the second sorrow of hlin [frigg] occurs, when odin goes to fight with the wolf. voluspa gives no details on odin fs death, only on the subsequent vengeance: then comes the great son of sigfather [odin; vidar, to fight with the beast of battle; for the son of hvedrung, he makes stand with his hand a sword in the heart; thus the father is avenged. hvedrung is surely loki, since ynglinga tal, stanza 32, refers to hel as hvedrung fs daughter. it is also to be found among the thulur as a word for giant, and, confusingly, as an odin name. deities, themes, and concepts 113 vafthrudnismal, stanza 53, also tells of odin fs death in the jaws of the wolf of vidar fs vengeance. odin has just asked vafth

LUCIFERIAN SORCERY

sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the bornless baphometic spirit of fire! commentary to invocation of the holy guardian angel, azal'ucel with regard to an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal ucel, the

aster their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of i and being one may objectively view the essence of self, manifest its strengths again in the union of flesh and mind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by elda isela ford, based on passing through the as above, so below forces of the sethanic path unto the 8-pointed witches sabbat/luciferian star sometimes 33 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus

LUCIFERIAN SORCERY AND SET TYPHON

rings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ome awake to all sorts of new ideas. the officers of a lodge are seven in number, and in this interpretation they represent the seven levels of consciousness on the central column of the tree. upon the central column we see the masonic jewels (shown in light blue) which designate those officers of the lodge who work on, or supervise, the ground floor.54 at malkhut is the tyler, and his jewel is a sword. he is the sentry who stands outside the door of the lodge and keeps off intruders. his function is analogous to that of the central nervous system which is a highly selective filter of the physical stimuli with which we are constantly bombarded. he is directly responsible to the inner guard, a second sentinel whose jewel is two swords, crossed. the inner guard's post is inside the door of t

MAGIC AND SPELLS

each other in their ruthless pursuit of her power. learn this, if you heed nothing else in this book: legends lie. mystra's chosen wield lesser spellfire, if they care to call on it, and some among them command true spellfire. a mage hiding'in the border kingdoms possesses true spellfire, and a cruel and arrogant noble of chessenta, and the wizard r but fm sure you grasp my point. s in the early sword coast north, the ranger haelam sunder- magic the story of spellfire by far the more powerful of these rare and precious talents. it is a random gift bestowed upon only a handful of women and men in a generation. spellfire in any form is refined, controlled raw magic. in beneficent manifestations, it is a font of silver light and healing energy. in,battle, it is a searing blue-white jet of al

s (90 if large. evocation level:-hth 3, moon 3 components: v, s, m/df casting time: 1 action range: 0 ft. effect: a swordlike beam duration: 1 minute/level (d) saving throw: none spell resistance: yes moon blade a 3-foot-long, blazing beam, of moonlight springs forth from your hand. anyone who can cast moon blade can wield the beam with proficiency. however, if you are proficient with any type of sword, you can wield the beam as if it were any type of sword and thus gain the benefits of any special sword skill you might have, such as weapon focus. attacks with the moon blade are melee touch attacks. its strike saps vitality or life force, causing no visible wounds but dealing 1d8 points of damage plus 1 point per two caster levels (to a maximum of +15) to any type of creature except undead

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ssion of faith, written in arabic. initiation into the rites of mithras, like initiation into many other ancient schools of philosophy, apparently consisted of three important degrees. preparation for these degrees consisted of selfpurification, the building up of the intellectual powers, and the control of the animal nature. in the first degree the candidate was given a crown upon the point of a sword and instructed in the mysteries of mithras' hidden power. probably he was taught that the golden crown represented his own spiritual nature, which must be objectified and unfolded before he could truly glorify mithras; for mithras was his own soul, standing as mediator between ormuzd, his spirit, and ahriman, his animal nature. in the second degree he was given the armor of intelligence and

uperseded the mysteries of bacchus, and became the foundation of the gnostic system, which for many centuries prevailed in asia, egypt, and even the remote west" click to enlarge mithras slaying the bull. from lundy's monumental christianity. the most famous sculpturings and reliefs of this prototokos show mithras kneeling upon the recumbent form of a great bull, into whose throat he is driving a sword. the slaying of the bull signifies that the rays of the sun, symbolized by the sword, release at the vernal equinox the vital essences of the earth--the blood of the bull- which, pouring from the wound made by the sun god, fertilize the seeds of living things. dogs were held sacred to the cult of mithras, being symbolic of sincerity and trustworthiness. the mithraics used the serpent a an em

presence of a statue of balder the beautiful, the prototype of all initiates into the mysteries. this figure stood in the center of a great apartment roofed with shields. in the midst of the chamber stood a plant with seven blossoms, emblematic of the planers. in this room, which symbolized the house of the sir, or wisdom, the neophyte took his oath of secrecy and piety upon the naked blade of a sword. he drank the sanctified mead from a bowl made of a human skull and, having passed successfully through all the tortures and trials designed to divert him from the course of wisdom, he was finally permitted to unveil the mystery of odin--the personification of wisdom. he was presented, in the name of balder, with the sacred ring of the order; he was hailed as a man reborn; and it was said of

beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the pillars of hercules and destroyed by volcanic cataclysms. the deluge legend may be traced also to the atlantean inundation, during which a "world" was destroyed by water, was the religious, philosophic, and scientific knowledge possessed by the priestcrafts of antiquity secured from atlantis, whose submergence obli

ized that although the moon could not occupy that position, the sign of virgo could, and did, give birth to the sun out of her side on the 25th day of december. albertus magnus states "we know that the sign of the celestial virgin rose over the horizon at the moment at which we fix the birth of our lord jesus christ. among certain of the arabian and persian astronomers the three stars forming the sword belt of orion were called the magi who came to pay homage to the young sun god. the author of mankind--their origin and destiny contributes the following additional information "in cancer, which had risen to the meridian at midnight, is the constellation of the stable and of the ass. the ancients called it pr sepe jovis. in the north the stars of the bear are seen, called by the arabians mar

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ds and homeward go' they lighted high in batinghope, atween the brown and benty ground; they had but rested a little while till parcy reed was sleeping sound. there's nane may lean on a rotten staff, but him that risks to get a fa; there's nane may in a traitor trust, and traitors black were every ha. they've stown the bridle off his steed, and they've put water in his lang gun; they've fixed his sword within the sheath that out again it winna come 'awaken ye, waken ye, parcy reed, or by your enemies be ta'en; for yonder are the five crosiers a-coming owre the hingin-stane 'if they be five, and we be four, sae that ye stand alang wi' me, then every man ye will take one, and only leave but two to me: we will them meet as brave men ought, and make them either fight or flee 'we mayna stand, w

nd again, my daughter jean i'll gie to thee 'i mayna turn, i canna turn, i daurna turn and fight wi' thee; the crosiers haud thee at a feud, and they wad kill baith thee and me 'o shame upon ye, traitors a! i wish your hames ye may never see; ye've stown the bridle off my naig, and i can neither fight nor flee 'ye've stown the bridle off my naig, and ye've put water i' my lang gun; ye've fixed my sword within the sheath that out again it winna come' he had but time to cross himsel, a prayer he hadna time to say, till round him came the crosiers keen, all riding graith'd and in array 'weel met, weel met, now parcy reed, thou art the very man we sought; owre lang hae we been in your debt, no w will we pay you as we ought 'we'll pay thee at the nearest tree, where we shall hang thee like a ho

ain it winna come' he had but time to cross himsel, a prayer he hadna time to say, till round him came the crosiers keen, all riding graith'd and in array 'weel met, weel met, now parcy reed, thou art the very man we sought; owre lang hae we been in your debt, no w will we pay you as we ought 'we'll pay thee at the nearest tree, where we shall hang thee like a hound' brave parcy rais'd his fankit sword, and fell'd the foremost to the ground. alake, and wae for parcy reed! alake, he was an unarmed man! four weapons pierced him all at once, as they assail'd him there and than. they fell upon him all at once, they mangled him most cruellie, the slightest wound might caused is deid, and they hae gi'en him thirty-three; they hackit off his hands and feet, and left him lying on the lee 'now, par

MASTERING WITCHCRAFT

is day, throughout many parts of the world, there yet remains evidence of this appalling cataclysm in the form of layers of silt and debris beneath a certain level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story of ancient wars between good and evil, the opening of the waters, the flood sweeping the giants away, how they suffered, and died, that race who hated the ruler of us all, and received judgement from his hands, surging waves that found them wherever they fled] beowulf, translated by burton raffel (

ss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the concept of the sword of fire, rod of air (sometimes an airborne arrow or spear, cup or cauldron of water and pentacle, plate or shield of earth. these are directly analogous with the four magical treasures of pre-celtic lore mentioned earl

cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the concept of the sword of fire, rod of air (sometimes an airborne arrow or spear, cup or cauldron of water and pentacle, plate or shield of earth. these are directly analogous with the four magical treasures of pre-celtic lore mentioned earlier; in later celtic myth they became known as the sword of nuada, spear of lugh, cauldron of ceridwen, and the stone of fal (the latter, incidentally, is said to be none other than the stone of scone which at present reposes under king edward's throne in westminster abbey) the way to invoke the lords, or dominant entities, of the four watchtowers is thus: place one of your lamps of art at the east just outside the circle boundary and light it; th

y wings! all those present with you in the circle, should they be witches, must also maintain the same visualization as you chant. relinquish the wand, and move clockwise to the south now, lighting a lamp of art there. take your athame in hand and raise it high above your head. as you do, visualize the sun above your head, blazing with midsummer intensity. suddenly, form the burning orb, a "fiery sword" a searing bolt of lightning cleaves the baking air, forking toward the south side of your circle, answering the summons of your uplifted witch blade. see a pillar of incandescent fire spring up at the circle rim! hear the thunderclap crash in your ears as you cry the words of summoning to the fiery one! feel the heat radiating from him as he takes up his watch in the south. o thou lion, lor

your adversary decide to actually visit you in person to deliver his curse, you must make sure that one of the following old traditional measures has been taken. first, paint or draw pentagrams, pointing outwards, on your doorsteps; charge them with your athame and then cover them with the doormat. then nail either horseshoes or horns upward over any entrance to your home. or hang an old knife or sword on the front and back door, surrounded by a wreath of bay leaves. or hammer three iron nails (traditionally "taken from a coffin) into each of the doors, two below, one above, in triangular formation. or beneath your doorsteps bury a witch bottle, a bottle stuffed full of bent nails and pins. the use of iron is very important in matters of occult defence as you can see. it appears to have a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

here is a ring of copper with the sigils of venus, which are exactly the same as those given by the mediaeval writers on magic. where psalms are referred to i have in all instances given the english and not the hebrew numbering of them. in some places i have substituted the word azoth for alpha and omega, e.g, on the blade of the knife with the black hilt, figure 62. i may remark that the magical sword may, in many cases, be used instead of the knife. in conclusion i will only mention, for the benefit of non-hebraists, that hebrew is written from right to left, and that from the consonantal nature of the hebrew alphabet, it will require fewer letters than in english to express the same word [the preface is signed by l.w. delaurence, but believed to have been written by s.l. macgregor mathe

pirits, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: the construction of the circle. take thou the knife, the sickle, or the sword of magical art consecrated after the manner and order which we shall deliver unto thee in the second book. with this knife or with the sickle of art thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. within this space of a foot in breadth between the first

conduct them into the parts of the circle of art, where he must place them in the four quarters of the earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. also, the disciple who is placed towards the east should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art, and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. after this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the earth; and he should have in his hand the conse

ound worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth generation; which isaac having invoked, he was found worthy to escape from the sword of abraham his father. i conjure ye and i exorcise ye by the most holy name of eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, whi

to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffable name, eheieh asher eheieh; that ye come immediately to execute our desire, whatever

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

e, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be mad

wand, and this staff, that they mav obtain the necessary virtue, through thee, o most holy adonai, whose kingdom endureth unto the ages of the ages. amen. after having perfumed and consecrated them, put them aside in a pure and clean place for use when required. figures 63 65. the key of solomon page 100 swords are also frequently necessary for use in magical arts. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side these divine names in hebrew, yod he vau he, adonai, eheieh, yayai; and on the other side elohim gibor (see figure 70; sprinkle and cense it and repeat over it the following conjuration: the conjuration of the sword i conjure thee, o sword, by these nam

and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the first and the last, wisdom, way, life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords should be made for the use of the disciples. the first one should have on the pommel the name cardiel or ga

constructing the circle, and all things necessary being prepared for the perfection of the operations, take thou the sickle or scimitar of art and stick it into the centre of the place where the circle is to be made; then take a cord of nine feet in length, fasten one end thereof unto the sickle and with the other end trace out the circumference of the circle, which may be marked either with the sword or with the knife with the black hilt. then within the circle mark out four regions, namely, towards the east, west, south, and north, wherein place symbols; and beyond the limits of this circle describe with the consecrated knife or sword another circle, but leaving an open space therein towards the north whereby thou mayest enter and depart beyond the circle of art. beyond this again thou

rein let there be placed standing censers with lighted charcoal and sweet odours. these things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and l

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

if thou art attacked by any one, thou shalt neither be injured nor wounded when thou fightest with him, and his own weapons shall turn against him. editor s note. around the eight points of the radii of the pentacle are the words "elohim qeber, elohim hath covered (or protected" written in the secret alphabet of malachim, or the writing of the angels. the versicle is from psalm xxxvii. 15 "their sword shall enter into their own heart, and their bow shall be broken" figure 31. the seventh and last pentacle of mars. write thou this upon virgin parchment paper with the blood of a bat, in the day and hour of mars; and uncover it within the circle, invoking the demons spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immedi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

n love. he also maketh them barren. he governeth 26 legions of inferior spirits, and his seal is this, which he obeyeth when he seeth it (17) botis- the seventeenth spirit is botis, a great president, and an earl. he appeareth at the first show in the form of an ugly viper, then at the command of the magician he putteth on a human shape with great teeth, and two horns, carrying a bright and sharp sword in his hand. he telleth all things past, and to come, and reconcileth friends and foes. he ruleth over 60 legions of spirits, and this is his seal, etc (18) bathin- the eighteenth spirit is bathin. he is a mighty and strong duke, and appeareth like a strong man with the tail of a serpent, sitting upon a pale-coloured horse. he knoweth the virtues of herbs and precious stones, and can transpo

to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he was of the order of angels, but now ruleth over 30 legions of spirits infernal. his seal is this, which wea

, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of an angel with a head like a black night raven, riding upon a strong black wolf, and having a sharp and bright sword flourished aloft in his hand. his office is to sow discords. if the exorcist have not a care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great duke, and appeareth at first like a leopard, mighty, terrible, and st

al king solomon did command all the aforesaid spirits in the vessel of brass, and did seal it up with this same seal. he by it gained the love of all manner of persons, and overcame in battle, for neither weapons, nor fire, nor water could hurt him. and this privy seal was made to cover the vessel at the top withal, etc. the other magical requisites. the other magical requisites are: a sceptre, a sword, a mitre, a cap, a long white robe of linen, and other garments for the purpose;29 also a girdle of lion s skin three inches broad, with all the names written about it which be round the outmost part of the magical circle. also perfumes, and a chafing-dish of charcoal kindled to put the fumes on, to smoke or perfume the place appointed for action; also anointing oil to anoint thy temples and

the names written about it which be round the outmost part of the magical circle. also perfumes, and a chafing-dish of charcoal kindled to put the fumes on, to smoke or perfume the place appointed for action; also anointing oil to anoint thy temples and thine eyes with; and fair water to wash thyself in. and in so doing, thou shalt say as david said: 29 in many codices it is written a sceptre or sword, a mitre or cap. by the other garments would be meant not only undergarments, but, also mantles of different colours. the adoration at the bath. thou shalt purge me with hyssop, o lord! and i shall be clean: thou shalt wash me, and i shall be whiter than snow. and at the putting on of thy garments thou shalt say: the adoration at the induing of the vestments. by the figurative mystery of the

MEANING OF MASONRY

ading from the craft that, when knocked, will assuredly open and admit him to places and to knowledge he at present recks little of. for him, too, who would enter upon the greater initiations, the same rule applies as that which was symbolically represented upon his first entrance into the order, but this time it will no longer be a symbol, but a realistic fact. he will find, i mean, that a drawn sword is always threatening in front of him, and that a cable-tow is still around his neck. danger, indeed, awaits the candidate who would rush precipitately and in a state of moral unfitness into the deeper mysteries of his being, which are indeed" serious, solemn and awful; but, on the other hand, for him who has once entered upon the path of light it is moral suicide to turn back. and now, bret

an who does so has, as it were, a cable-tow ar ound his neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he learns thereof without committing moral suicide; he can never be again the same man he was before he gained a glimpse of the hidden mysteries of life. and as the angel stood with a flaming sword at the entrance of eden to guard the way to the tree of life, so will the man whose initiation is not a conventional one find himself threatened at the door of the higher knowledge by opposing invisible forces if he rashly rushes forward in a state of moral unfitness into the deep secrets of the centre. better remain ignorant than embark upon this unknown sea unwisely and without being prope

e seeks to be elevated into organic spiritual membership; and, further, it both stimulates his perceptivity and causes his mentality to become charged and permeated with the ideas and uplifting influences projected upon him by his initiators. the fact that a candidate is not admitted within the lodge-portals without certain assurances, safeguards and tests, and that even then he is menaced by the sword of the i.g, is an indication that peril to the mental and spiritual organism is recognized as attending the presumptuous engaging in the things with which initiation deals. as the flaming sword is described as keeping the way to the tree of life from those as yet unfitted to approach it, so does the secret law of the spirit still avenge itself upon those who are unqualified to participate in

ing the pressure of dynamic force generated in the spiritual atmosphere and concentrated in that degree. the actual mental ejaculation of a sign, under such circumstances, brought the immediate putting forth of an occult power corresponding to it. in all the congregations of the initiates an inner guard was stationed within the sanctuary, chancel or oratory at the door of entrance, with the drawn sword in his hand, to ward off unqualified trespassers and intruders. it was no mere formal or metaphorical performance. it was at the risk of the life of any man attempting to make an entrance if he succeeded in crossing the threshold. secret signs and passwords and other tests were applied to all who knocked at the door, before admission was granted. the possession of the mysteries, after initia

MICHAEL FORD WITCHMOON

within their culture: the great demon-wolf fenrir which devoured the sun; and the woods of "jarnskogarna, which were feared because of the 13 13 supposed werewolf tribes there, which were led by mane-garm, they too were said to devour the sun. this was due to mane-garm's everlasting hunger for flesh and power. many werewolves of this culture had titles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf. it is possible for one to assume the form of the wold during astral projection. the transformation on the astral plane permits intensely surreal experiences. the hunt in the dead of night is one of the most significant of htese experiences. details on lycanthropic transformation are given later in this book. the wolf girdle would often give the individual th

oes not require such objects to actually conduct workings they are highly suggested for several reasons. the first and foremost being, a direction point of your individual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven

instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the

th babalon in her luciferic solar essence, it is the emergence from the dark of winter the very first signs of the coming of spring and her king, lucifer. around the time of imbolg one may summon forth the essence of lucifera lilith as the goddess which bears the fruit of the earth, cain. implements which provide useful visualizations are the athame (each witch within the rite should possess one, sword, incense burner, consecration fluid (a bottle of the sorcerers' blood, not animal blood mind you, specifically the life fluid of your very own self) all sabbat rites should be opened with the witches' sabbat text, adapted from ao spare's ritual (8, proving most effective for those of burgeoning inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as foll

suitable chamber, decorated for this particular working, or outdoors where privacy can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recommended that you build your own altar in the forest. above the altar, on the tree chosen, a sigil designed to signify the wolf spirit you are to invoke. you should have the following items on the altar once it is prepared: athame, sword, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism which shall be consecrated and destroyed. the chalice and elixir wolf skin or item which can be worn as a wolf belt or skin werewolf mask this rite should include an offering of your own blood, which should be held in a goblet or chalice not to be drunk, however but to store the life force with whic

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ary withall thy detestable things, and with all thine abominations, therefore will i also diminish thee;neither shall mine eye spare, neither will i have any pity (ezekiel 5:11)atlantis, alien visitation, and genetic manipulation37 the world falls dead so will i send upon you famine and evil beasts, and they shall bereave thee: and pestilenceand blood shall pass through thee; and i will bring the sword upon thee. i the lord have spo-ken it (ezekiel 5:17) it appears, after all, that the words of madame helena blavatsky, who spent her liferesearching the actual origins of mankind, are more than appropriate: the appellation satan, in hebrew, and adversarybelongs by right to the first and cruelestadversary of all other gods jehovah, not in the serpent which spoke only words of sym-pathy and wi

o a fearful passion and intending to kill their enemy, they raged and roared over theearth, which heaved and shook under their angry steps. from the norse edda, we read:then saw she wade in heavy streams, men foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each others blood.hard is the world, sensual sin grows huge. these are the sword-ages, axe-ages, shields arecleft in twain, storm-ages, murder-ages- till the world falls dead. the norse legends tell of the great winters of wind, sword, and wolf whichdescended upon the earth: the second winter is called the winter of the sword. those of mankind left alive rob and slayone another for what is left to feed on. brother slays brother, mighty battles occur in theworld. atlantis

whichhe had no need to wield himself, for it was alive andthirsted for bloodwhen battle was near it was drawn out; then it roared and struggledagainst its thongs; fire flashed from itit tore through and through the ranks of the enemy,never tired of slaying (see celtic myth and legend by charles squire; the book of con-quests, and the silver arm by jim fitzpatrick) another weapon of power was the sword of the high king nuada, called retaliator. itis the prototype of excalibur. retaliator was said to vibrate in the presence of negativeforces or enemies. the celts had the strange prohibition that no king could rule whowas blemished. this does not make sense until we realize what it relates to isgenetic alteration. the high king of the gaels, nuada himself, had to step down asleader after his

ingrepentance and conversion? jesus openly rebuked all public prayer. so why was this made the staple thing in laterchristianity? there is no precedence for celibacy in the bible, so why did this become vogue inchristianity? and what of the character of jesus? we are told that he is the embodiment of love,compassion, and forgiveness. but we read of him turning over tables, talking aboutbringing a sword rather than peace, and stating in luke: but those mine enemies whichwould not that i reign over them, bring hither and slay before me. and regarding the mission, destiny, and message of christ, why would god send hisson, a pure soul, into the so-called vale of death to rise again from that state back to thegodhead that he already once enjoyed? was this necessary for the simple transmissionwh

ught him the secret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personages, we see thegreat tale cryptically and repeatedly insinuated (see highlander, the hunger, scanners,superman, the hidden, conan the barbarian, sword and the sorcerer, battle star galac-tica, v, beastmaster, the dark crystal, cocoon, red sonja, lifeforce, invasion of the bodysnatchers, the invisible man, frankenstein, dracula, flash gordon, trancers, bladerunner ,terminator, the omen, the time bandits, the devil rides out, quatermass, dr. who,blake s seven, space 1999, star trek, the last wave, they live, it came from outer space,the brai

MICHAEL WYNN THE SOUL TRAVELERS

ritual banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the exception of the scrying mirror. the main tools of the magician include: the wand, the dagger (or sword, the cup, the alter, and the scrying mirror. the first of these, the wand, is used to direct energy and draw invoking symbols in the air. the element associated with the wand is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbol is an upw

and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbol is an upward-pointing triangle, is also associated with the lion, the south, the color red, and arch-angel michael. fire also represents the will (desire. the second main implement is the dagger, or sword. the dagger represents the element of air, and is used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol<