Michael Wynn's Occult Reference Library
SYMBOL,SYMBOLS

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d, for by names and images are all powers awakened and re-awakened (hierophant now gives the sign of silence) hierophant "honored hiereus, remind us of the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate"

ers and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the m

t "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it, i now ask if you are willing, in the presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate

ir throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty

the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in a

0 0 INITIATION CEREMONY

give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is this letter the symbol? hiereus: of 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? hie

ins nothing incompatible with your civil, moral or religious duties. cand: i am. hiero: advances between pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chie

r mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly

e thee into the order of the golden dawn. hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light hiero (knocks) in. hiereus (knocks) extension. hiero: in all your wanderings through darkness the lamp of the kerux went before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pil

th and faces east. stol: signs a cross on candidate's forehead, bows to hierophant and sprinkles east. stol: frater xyz, i purify thee finally with water. dad: censing as stolistes has done. dad: frater xyz, i consecrate thee finally with fire. hiero: honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his waist the last remaining symbol of the path of darkness, and to invest him with the distinguishing badge of the grade. heg: picks up the sash badges for the grade of neophyte from the altar and presents them to the candidate. heg: by the command of the very honoured hierophant i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness. hiero: let the mystic circumambulation take place

1 10 INITIATION CEREMONY

st that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word

ies of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your l

about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it i

fered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand bet

d the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux: lead

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

a, graff 2, 296, mhg. lie, liewe. 2 euodolf of fuld (f 863; has incorporated the whole passage, with a few alterations, in his treatise de translatione alexandri (pertz 2, 675, perhaps from some intermediate source. tacitus's words must be taken as they stand. in his day germany possessed no masters who could build temples or chisel statues; so the grove was the dwelling of the gods, and a sacred symbol did instead of a statue. moser 30 takes the passage to mean, that the divinity common to the whole nation was worshipped unseen, so as not to give one district the advantage of possessing the temple; but that sejsarate gods did have their images made. this view is too political, and also ill-suited to the isolation of tribes in those times. no doubt, a region which included a god's hill wou

great hammer strike you! abeles kihistl. imordn. 4, 3. gerichtsh. 1, 673. 2, 79. 299. 382. verhamert diir, kolt, schiitze 2, 96 =verdonnert, verteufelt, bksted, cursed &c. how deeply the worship of the god had taken root among the people, is proved by these abnost ineradicable curses, once solemn protestations: donner! donnerwetter! heiliges gewitter (holy thunderstorm! and, adding the christian symbol: kreuz donnerwetter! then, euphemistically disguised: bim (by the) dummer, potz dummer! dummer auch! slutz 1,123. 2, 161-2. 3, 56. bim dummer hammer 3, 51. bim dumstig, dunnstig! as in hesse: donnerstag! bim /tamer' in flanders: bi vids morkel hamer! willem's vloeken, p. 12. 2 finn magnusen lex. 48 4-5. thunar. 183 one^ we discover in it the same idea of a kind and beneficent, not a hostile

runes of the various races, may be taken as proofs of the antiquity and extent of zio-worship. how comes it that no rune has taken its name from wuotan or osinn, the inventor of writing itself' k= reis, rad' i.e, waggon, may indirectly at least be referred to the god of the thunder-car; and f according to one interpretation signifies freyr. anyhow 't=tyr' appears to have been a supremely honoured symbol, and the name of this god to have been specially sacred: in scratching the runes of victory on the sword, the name of tyr had to be twice inserted, ssem. 194^ the shape of the rune^ has an obvious resemblance to the old-established symbol of the planet mars when set upright, and an as. poem on the runes expressly says: tir bis idcna sum (tir is one of the tokens, is a certain sign; where ag

expressly says: tir bis idcna sum (tir is one of the tokens, is a certain sign; where again the derivative form tir is employed to explain the the simple tiw or ti. occasionally the poets speak of' tire tacnian' to mark with tir (el, 753. jud. 137, 18, and 'tires to tacne' as mark of tir (beow. 3306; we may expound it as' gloria, decore insignire, in gloriae signum' and still think of the heathen symbol of the god, pretty much as we saw it done at the solemn blessing of the alecups (see suppl^ 1 conf. note to elene 155-6. eor. 201 thus far we have dealt with tlie runic name tyr, tiw, zio, and no otlier. but here the same alphabets come out with a sharp distinction between two names of the selfsame god. first, in the as. lists, in addition to^ tir, we come upon a similar arrow with two barb

was equally prominent in the faith of the scythians and that of the goths. the impressive personification of the sword matches well with that of the hammer, and to my thinking each confirms the other. both idea and name of two of the greatest gods pass over into the instrument by which they display their might. herodotus 4, 62 informs us, that the scythians worshipped ares under the semblance or symbol of an ancient iron sword aklvukt, which was elevated on an enormous stack of brushwood' three furlongs in length and breadth, but less in height: evl tovtov orj tov ojkov u k t v d k r (j ihr) fjeo
3 8 INITIATION CEREMONY

fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north west facing the seat of hiereus. hegemon takes pyramid. hiereus: give me the sign, grip or token, grand word, mystic number and password of the grade of theoricus. theor: word shaddai el chai, no. 45, password mah. hiereus: give me also the mystic title and symbol which you received in that grade. theor: poraios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of

the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to al

xiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preservi

resses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on t

sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar internally. jupiter is the reverse

4 7 INITIATION CEREMONY

returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password eloah (done) hiero: give me also the mystic title and symbol which you received in that grade. pract: monokeros de astris mayim (done) heg: places practicus before tablet of fire. hiero: frater (xyz) do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 29th, 28th and 27th paths and of the grade of philosophus, which you have already sworn to maintain respecting those of the preceding grades? pract: i do

sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign ca

e same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the ce

urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus go to east. hiero: before you is shown the manner of writing the holy name in each of the four worlds at length, by giving th

of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus go to east. hiero: before you is shown the manner of writing the holy name in each of the four worlds at length, by giving the spelling of each letter. you will note that the spelling of the letter yod alone alters not. it is a symbol of the unchangeableness of the first cause. the total of the spelling in each world, is then expressed in hebrew letters and makes the secret name of that world. thus, in atziluth the total is 72, and the secret name aub, in binah 63 seg, in yetzirah 45 mah and in assiah 52 ben (indicating the end tablet) in the tablet is shown the method of writing the hebrew words by the yetziratic attrib

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

tly tend to learn the same thing more readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the f

connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom si

s in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol representing some bad memories you wished to shed, and cast the stone into fast-flowing water. alternatively, you could bury it, together with quick-growing seeds or seedlings to transform the redundant into new life. binding magick binding magick has two functions, one to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, usin

ut healing you will receive in return threefold healing in indirect but powerful ways. the four stages of magick although there are many different kinds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combine one or more steps. the focus this defines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a sym

sing the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are working alone, hold the symbol while speaking words that summarise the purpose of the magick. you may be surprised to discover that it is your wise psyche speaking, guiding the intention towards what you truly need or desire- and afterwards you realise it could have been no other way. if you are working in a group, a declaration of intent, created by the group collectively before the ritual, is a good way of focusing the

ABRAMELIN1

ch my son, mayest see them after my death, and thou shalt thus recognise how much respect i have for thee.21 it is true that before my departure i well read and studied them, and when i found anything difficult or obscure i had recourse unto abramelin, who with charity and patience explained it unto me. being thoroughly instructed, i took leave of him, and having received his paternal blessing; a symbol which is not only in use among the christians, but which was also the custom with our forefathers; i also the sacred magic 10 departed, and i took the route to constantinople, whither having arrived i fell sick, and my malady lasted for the space of two months; but the lord in his mercy delivered me therefrom, so that i soon regained my strength, and finding a vessel ready to depart for ven

ABRAMELIN2

se they be all diabolical inventions; also put no trust in books which teach them, though in appearance they may seem reliable to you, for these be nets which the perfidious belial stretcheth out to take you (6) in conversing with spirits good or evil, never employ words which you do not understand, because even so will you have shame and hurt (7) you shall never demand of your guardian angel any symbol wherewith to operate for an evil end, seeing that you would grieve him. you will find only too many persons who will beseech you to do thus; see that you do it not (8) accustom yourself as much as possible to purity of body and cleanliness of raiment, seeing that this is very necessary; for the spirits, both good and evil alike, love purity (9) as far as possible shun the employment of your

o name aloud the name of the spirit, and the, form in which you wish him to appear visibly; because once they117 have taken oath, this sufficeth. these symbols, then, be made for you to avail yourself of them when you be in the company of other persons; also you must have them upon you, so that in touching or handling them simply, they may represent your wish. immediately then he118 unto whom the symbol appertaineth will serve you punctually; but if you should desire something special which is in no way connected with or named in the symbol, it will be necessary to signify the same at least by showing your desire by two or three words. and here it is well to observe, that if you use prudence, you can often reason with those persons who be with you in such a manner that the spirits, having

now will i teach you how all those (symbols) which be in this book, as well as those which you will (hereafter) receive from the spirits (themselves, ought to be written down and acquired. for the number of operations is infinite, and it would be an impossibility to set them all down in this work. if the sacred magic 94 therefore you should wish to perform certain fresh operations by the use of a symbol not set down in any way in the third book [i am speaking of good and permissible operations],119 you shall make the demand thereof from your guardian angel in this manner: fast the day before, and on the following morning you, being well washed, shall enter into the oratory, put on the white tunic, illumine the lamp, and put the perfume in the censer. then lay the lamen of silver upon the a

he lord, rendering unto him grace for the benefits which you have received in general. then shall you supplicate him to be willing to send unto you your holy angel, that he may instruct you in your ignorance, and that he may deign to grant your demand. after this, invoke your holy guardian angel, and pray him to favour you with his vision, and to instruct you how you should design and prepare the symbol of the operation desired. also you shall remain in prayer until you shall see appear in the room the splendour of your angel. then wait to see if he shall expound or command anything touching the form of the symbol demanded. and when you have finished your supplication, arise and go to the plate of silver, whereon you shall find written as it were in drops of dew, like a sweat exuding there

the operation desired. also you shall remain in prayer until you shall see appear in the room the splendour of your angel. then wait to see if he shall expound or command anything touching the form of the symbol demanded. and when you have finished your supplication, arise and go to the plate of silver, whereon you shall find written as it were in drops of dew, like a sweat exuding therefrom, the symbol as you ought to make it, together with the name of the spirit who should serve you for this operation, or else that of his prince. and without touching or moving the lamen, copy at once the symbol just as it appeareth, and leave the plate of metal upon the altar until the even; at the which time, after having made your ordinary orison, and returned your thanks, you shall put it away in a pi

ABRAMELIN3

aced separately in the vacant part of the square. it will be remarked that in nearly all cases these names arranged in the squares represent generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. at the beginning of each chapter is placed a numbered list of the effects to be obtained by the use of each symbol there given. then follow the squares themselves. the sacred magick 125 in the original ms. these squares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usu

nstances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute the operations of this chapter (d) take the symbol in your hand, place it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will evidently be applicable to many of the chapters (e) no. b is a square of c f squares, and is a complete specimen of double acrostic arrangement. milon, though greek-sounding, has here hardly a meaning if de

g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you require (in the second book, the remarks given concerning this chapter are evidently far more applicable to the third chapter, and i have therefore given them there instead of here (e) no. b is an acrostic of c f squares. allup from hebrew alup= a doctor, teacher, leader, ie, a person who at the same time leads and instructs his following. hence a

e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie fro

three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie from hebrew rmih= deceit. imimi is either from imm= the sea, or great waters, or from imim= mules. eimar is probably from amr or imr= to speak. leiru is the reverse of uriel, ie, uriel written backwards. this formula seems to show that the symbol should be numbered c instead of b. no. c is an acrostic of e j squares. lucifer from lucifer (latin= light bearer. this square should probably be numbered d. no. d is an acrostic of g e squares. leviatan from hebrew= the piercing or twisting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew admh=

ADDTLS

and the element of each. since every tablet comprises four distinct divisions, each of these must be considered separately as each produces a different type of pyramid. the rules for analyzing the pyramid based on the squares will be concisely put, thus: great cross: triangle no. 1: sign of zodiac, small card of tarot. triangle no. 2: m. triangle no. 3: planet of decan. triangle no. 4: elemental symbol of the tablet. 22 note that triangle no. 2 on the squares of the great cross is always m, as indicating the operation of the m in the primary element, and is shown white. triangle no. 4 is colored according to the element of the tablet; thus red for c tablet, blue for d, black for b, yellow for a. triangle no. 1 is to be colored according to the triplicity of the sign attributed to it, that

blem of lesser angle. triangle no. 4: sephirah. letter of tetragrammaton. tarot card. coloring: no. 1, color of the element of tablet. no. 2, always white. no. 3 elemental color of lesser angle. no. 4, either white for m, or in color of sephirah. 23 kerubic squares of the lesser angles: triangle no. 1: tarot card of lesser angle. triangle no. 2: elemental emblem of tablet. triangle no. 3: kerubic symbol answering to letter of name. triangle no. 4: elemental emblem of lesser angle. no. 1 will agree with the coloring of no. 3 always. that is, the color will be that of the element of the court card corresponding to the kerub. no. 2 shows the elemental color of tablet. no. 4, elemental color of the lesser angle. servient squares: triangle no. 1: element of great tablet with astrological attrib

s m. triangle no. 3: element of rank. the colors of each of the triangles are clearly indicated. appended below are examples of the above, so that there may be no difficulty at all in understanding how this procedure obtains. 24 diagram q: consider the b lesser angle of the b tablet; the servient square in rank w and column w. the column is ruled by w, attributed to a, therefore, the astrological symbol will be an airy sign. the rank is ruled by w, therefore, the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is u. the geomantic attribution is albus. take the d tablet, a angle, column h, rank y. the astrological symbol will be a watery sign. the rank is ruled by y, therefore, the symbol will be cardinal or fiery c d. the tarot key for c i

ts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h

g triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. there are various ways of looking at the pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elaborates in a most illuminating way the ordinary attributions. he says: thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. the lower triangle (no. 4) as a force striving upwards. the left hand triangle (no. 1) as acting horizontally from left to right, and the right h

ADEPTUS MINOR INITIATION

mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and

a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four

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 neck, the emblem of repentance and humility"

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 to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel

on this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have withstood the same temptation? slander not, and revile not. if thou canst not praise, do not condemn. when thou seest another in trouble and humiliation, even though he be thy enemy, remember the time of thine own humiliation when thou didst kneel before the door of

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of man and god; she is the supreme purity: isis the virgin, isis the virgin mother; but she comes right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the all. in greek mythology artemis, the goddess of the moon, is virgin; she yielded only to pan. here is o

nying it, the intense relief and joy afforded by satisfaction. i like rather to think of the fact that all true religion has been the artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily understandable by the ordinary intelligent person. we are to wave aside the metaphysical implications of the phrase, and grasp

he earlier stages of yoga, and it is therefore not surprising that it put my mind in such a state that i was able to use the call of the thirty aethyrs with much greater efficacy than before. 8. am i then supposed to be saying that yoga is merely the hand-maiden of magick, or that magick has no higher function than to supplement yoga? by no means. it is the co-operation of lovers; which is here a symbol of the fact. the practices of yoga are almost essential to success in magick- at least i may say from my own experience that it made all the difference in the world to my magical success, when i had been thoroughly grounded in the hard drill of yoga. but- i feel absolutely certain that i should never have obtained success in yoga in so short a time as i did had i not spent the previous thre

ilable, or even one which is so from a practical standpoint. we admit to ourselves that there are all sorts of snags; but we take our chance of that, and go ahead in the general principles inculcated by our experience of nature. it is, of course, quite easy to prove that experience is impossible. to begin with, our consciousness of any phenomenon is never the thing itself, but only a hieroglyphic symbol of it. our position is rather that of a man with a temperamental motorcar; he has a vague theory that it ought to go, on general principles; but he is not quite sure how it will perform in any given circumstances. now the experience of magick and yoga is quite above all this. the possibility of criticising the other types of experience is based upon the possibility of expressing our impress

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral res

and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted

s. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concep

a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in anci

and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their attempt to eradicate pagan faiths. it was a simple enough symbol to identify with the author of evil, satan, which the church depicted as a half-animal, half-human creature with horns, claws, and sometimes a tail. the church's use of the horns as a sort of archetype of evil is quite similar to the feeling many people have today with regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact t

ALEISTER CROWLEY BOOK OF LIES

hape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillar

se, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay between these two. this also explains the statement in liber legis i, 28-30. note (4) they cause all men to worship it. bo

the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest o

th in the silence. destroy therefore the eight parts of speech; the ninth is nigh unto truth. this also must be destroyed before thou enterest into the silence. aum. book of lies get any book for free on: www.abika.com 27 [28] commentary( theta) teth is the tarot trump, strength, in which a woman is represented closing the mouth of a lion. this chapter is called "the branks, an even more powerful symbol, for it is the scottish, and only known, apparatus for closing the mouth of a woman. the chapter is formally an attack upon the parts of speech, the interjection, the meaningless utterance of ecstasy, being the only thing worth saying; yet even this is to be regarded as a lapse "aum" represents the entering into the silence, as will observed upon pronouncing it. book of lies get any book fo

without all, there is joy, joy, joy that is but one facet of a diamond, every other facet whereof is more joyful than joy itself [34] book of lies get any book for free on: www.abika.com 33 commentary( iota beta) the dragon-flies were chosen as symbols of joy, because of the author's observation as a naturalist. paragraph 1 mere repeats chapter 4 in quintessence; 1001, being 11 sigma (1-13, is a symbol of the complete unity manifested as the many, for sigma (1-13) gives the whole course of numbers from the simple unity of 1 to the complex unity of 13, impregnated by the magical 11. i may add a further comment on the number 91. 13 (1 plus 3) is a higher form of 4. 4 is amoun, the god of generation, and 13 is 1, the phallic unity. daleth is the yoni. and 91 is amn (amen, a form of the phall

ALEISTER CROWLEY BOOK OF THE LAW

love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are

ALEISTER CROWLEY LIBER 777

wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. prod

lusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attacks or caresses. line 12. his attitude suggests the shape of the swastika or thunderbolt, the message of god. line 13. she is reading intently in an open book. line 14. she bears a sceptre and a shield, whereon is figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: re

editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arrangements (mostly from the book of thoth* the explanations of the attributions a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new comment on al i.4) some of this additional material may later be made available in html format. i have not attempted to preserve the original pagination of the tables of correspondence. for ease of reading, columns are arranged from left to right across a single page. obvious typos have been corrected; other questionable readings are noted below. t.s. 51 endnotes no

names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephra is doing here. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably q

es the names and characters of another 24 zodiacal genii, two for each sign. the latter are here omitted. 14 i.e, the author of the heptameron (see note to preface on this point. but much of the following derives from the liber juratus in any case. table of correspondences 57 15 i have reduced this into a single table to save space, representing each day and angel with the corresponding planetary symbol. 16 the names here have been conformed to the version of the heptameron printed in the lyons edition of agrippa s opera. crowley, possibly because he was working from a corrupted copy, stated that none were given for winter; although the names he gave for the sun and moon in autumn were those referred to winter by pseudo-abano. 17 probably in his oedipus gypticus. it is this book (late 17th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ot to exist, we are rebuking that mind. yet we should not refrain altogether from philosophising in the light of the holy qabalah. we should accept the magical hierarchy as a more or less convenient classification of the facts of the universe as they are 20 known to us; and as our knowledge and understanding of those facts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correlation of the various beings of the hierarchy with the observed facts of magick. in the simple matter of astral vision, for example, one striking case may be quoted. without telling him what it was, the master therion once recited as an invocation sappho's "ode to venus" before a probati

symptoms of external ideas, cannot find any difficulty in attributing the correspondences of the one to the identities of the other. far be it from any apologist for magick to insist upon the objective validity of these concatenations! it would be childish to cling to the belief that marius de aquila actually existed; it matters no more that it matters to the mathematician whether the use of the symbol x to the 22 power involves the "reality" of 22 dimension of space. the master therion does not care a scrap of yesterday's newspaper whether he was marius de aquila, or whether there ever was such a person, or whether the universe itself is anything more than a nightmare created by his own imprudence in the matter of rum and water. his memory of marius de aquila, of the adventures of that p

nd a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<symbol of nuit, the totality of the possible ways in which he may represent himself and fulfill himself> on his left, or let him take the ankh, or the bell, or the cup. and however little he move to the right, let him balance it by an equivalent movement to the left; or if forwards, backwards; and let him correct each idea by implying the contradictory contained therein. if he invoke severity, let

ka 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 culminate in the surrender of that will<lxv and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to

circle during his whole life. but the consecration, being the application of a positive force, can always be raised to a closer approximation to perfection. complete success in banishing is soon attained; but there can be no completeness in the advance to holiness. 106 the method of consecration is very simple. take the wand, or the holy oil, and draw upon the object to be consecrated the supreme symbol of the force to which you dedicate it. confirm this dedication in words, invoking the appropriate god to indwell that pure temple which you have prepared for him. do this with fervour and love, as if to balance the icy detachment which is the proper mental attitude for banishing<hebrew legends furnish us with the reason for the respective virtues of water and fire. the world was purifi

ALEISTER CROWLEY MAGICK WITHOUT TEARS

he consciousness (it may alter in 1,000 ways in the process) all that really exists is a memory of the point-event. not the point-event itself. what then is this reality of which we are so sure? obviously, it has not got a name, since it never happened before, or can happen again! to discuss it at 33 all we must invent a name, and this name (like all names) cannot possibly be anything more than a symbol. even so, as so often pointed out, all we do is to "record the behaviour magic without tears get any book for free on: www.abika.com 58 of our instruments" nor are we much better off when we've done it; for our symbol, referring as it does to a phenomenon unique in itself, and not to be apprehended by another, can mean nothing to one's neighbors. what happens, of course, is that similar, th

hing. it is not correct to write it simply as 0; for that 0 implies an index 01, or 02, or 0n. and if our nothing is to be absolute nothing, then there is not only no figure, but no index either. so we must write it as 00. what is the value of this expression? we proceed as before; divide. 0n 1 0= 0n-n= 0n 0n- x. of course 0n 1 remains 0; 1 0n but 1 0n= keynote: this last is an elongated infinity symbol. that is, we have a clash of the "infinitely great" with the "infinitely small" that knocks out the "infinity (and advaitism with it) and leaves us with an indeterminate but finite number of utter variety. that is: 00 can only be interpreted as "the universe that we know" r. so much for one demonstration. some people have found fault with magic without tears get any book for free on: www.ab

ion, of which mention will later be made. there is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the society. it is only necessary to point out that its correspondence with alchemy is the one genuine fact on the subject which has been allowed to transpire; for the rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. taking for "the first matter of the work" a neutral or inert substance (it is constantly described as the commonest and least valued thing on earth, and may actually connote any substance whatever) he deliberately poisons it, so to speak, bringing it to a stage of tr

is it. enough of this fooling! out, trusty rapier, and home to the stone heart of the audacious woman that wrote "god within us" i know you thought you knew more or less what you meant when you wrote it; but surely that was a mere slip. an instant's thought would have warned you that the word wouldn't stand even the most superficial analysis you meant "something which seems to me the most perfect symbol of all that i love, worship, admire- all that class of verb. but nobody else will have the same set of qualities in his private museum; you have, as every one has always done, made another god in your own image. magic without tears get any book for free on: www.abika.com 197 then the vedantists define god as "having neither quality nor quantity" and some yogis have a practice of setting up

that we act automatically as if it were "true" and "certain without error" perhaps even "of the essence of truth (browning discusses this in mr. sludge the medium) good: the field is clear for an enquiry into this word "god. we find ourselves in trouble from the start. we must define; and to define is to limit; and to limit is to reduce "god" to "a god" or at best "the god. he must be omniscient( symbol of alchemical mercury) omnipotent( al. sulfur) and omnipresent( al. salt; yet to such a being no purpose would be possible; so that all the apologies for the existence of "evil" crash. if there be opposites of any kind, there can be no consistency. he cannot be two; he must be one; 50 yet, as is obvious, he isn't. how do the hindu philosophers try to get out of this quag "evil" is "illusion

ALEISTER CROWLEY MEDITATION

, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. the tau is composed of ten squares for the ten sephiroth<sephiroth are the

e wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician

can hardly be described as a weapon. it is round like the pantacle- not straight like the wand and the dagger. reception, not projection, is its nature<magician is in the position of god towards the spirit that he evokes, he stands in the circle, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to him a symbol of the influence from the higher. this circle symbolizes the infinite, as every cross or tau represents the finite. that which is four square shows the finite fixed into itself; for this reason the altar is foursquare. it is the solid basis from which all the operation proceeds. one form<form. a better is given in the illustration> of the magical cup has a sphere beneath

danger of being spoilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. this is the essence of the hegelian logic. the magick cup, as was shown above, is also the flower. it is the lotus which opens to the sun, and which collects the dew. this lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, according to the hindu system of physiology referred to in the chapter on dharana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base

dew is called love. even as in the case of human love, the whole universe appears perfect to the man who is under its control, so is it, and much more, with the divine love of which it is now spoken. for human love is an excitement, and not a stilling, of the mind; and as it is bound to the individual, only leads to greater trouble in the end. this divine love, on the contrary, is attached to no symbol. it abhors limitation, either in its intensity or its scope. and this is the dew of the stars of which it is spoken in the holy books, for nuit the lady of the stars is called "the continuous one of heaven" and it is that dew which bathes the body of the adept "in a sweet-smelling perfume of sweat<equinox vii. sic to the quote, correctly. bathing his whole body i

ALEISTER CROWLEY TAO TEH KING

the tao. 1. the tao is the most exalted of all things. it is the ornament of the good, and the protection and purification of the evil((cf 'soul of goodness in things evil) 2. its words are the fountain of honour, and its deeds the engine of achievement. it is present even in evil. 3. though the son of heaven were enthroned with his three dukes appointed to serve him, and he were offered a round symbol- of-rank as great as might fill the hands, with a team of horses to follow, this gift were not to be matched against the tao, which might be offered by the humblest of men. 4. why did they of old time set such store by the tao? because he that sought it might find it, and because it was the purification from all evil. therefore did all men under heaven esteem it the most exalted of all thin

ALEISTER CROWLEY THE BANNED LECTURE

all the rest amounts to speculation. the real problem of gilles de rais amounts, accordingly, to this. here we have a person who, in almost every respect, was the male equivalent of joan of arc. both of them have gone down in history. but history is somewhat curious. i am still inclined to think that "there aint no sich animile" in the time of shakespeare, joan of arc was accepted in england as a symbol for everything vile. he makes her out not only as a sorceress, but a charlatan and hypocrite; and on tope of that a coward, a liar, and a common slut. i suspect that they began to whitwash here when they decided that she was a virgin, that is a sexually deranged, or at least incomplete, animal, but the idea has always got people going, as any student of religion knows. anyway, her stock wen

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

ase from the limits of personality than anything else. the scarlet woman and i are peculiarly representative of nuit and hadit by virtue of our attainments in making our consciousness omniform as they re. it must not be supposed that our original individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the next verse see the stele of revealing, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o az

is nothing to prevent a man from asserting that "things which are both equal to the same thing are both greater than each other" and constructing a geometry conformable thereto: neither by reasoning nor by experience could it be proved that his system was not the "truth" of nature. more, the word "truth" itself has proved on analysis to contain no intelligible significance, but to be an empirical symbol of what can only be described as symptoms of cerebral inadequacy. still worse, even so far as the conclusions of reason express the relations of an animal with itself, they disclose not the consistency which is the test of the fulfilment of this limited function, but an inherent self-contradition which shatters the validity of the entire process. for the "law of contradiction" is the court

or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph the 0 (zero, nuit, which is existence. thelema- the sum of all. the new comment by 'the word' one means the magical formula, symbol, or expression. study the whole nature of the number 93, that of ?thelema? in the appendix. weh note: appendix not yet recovered. liber aleph has also much wisdom upon the will. after absorbing "berashith, and seeing that will has come by chance, the question arises, is chance in any way bound by necessity? is there a limit to possibility? could there, for example, be a something which is n

reemen and nobles. the new comment the first section of this verse is connected with the second only by the word 'therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty- see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about. weh note: probably a slap against freemasonry in decadence. the que

ALEISTER CROWLEY THE QABALAH

elative numerical values of words, as i have before remarked. words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. thus the letter shin, c, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the othe

18; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of d

a, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja, he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning. as the lightnin

hy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus see 300. 333. wznwrvj, see liber 418, 10th thyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possible the evil of matter summ. 333= 37 9 the accurs d. 340 \c the name. 341. the sum of the 3 mothers, aleph, mem, and shin. 345. hcm, moses. note that by transposition we have 543, hyha rca hyha, existence is existence, i am that i am, a sublime title of kether. moses is therefore regarded as the representative of this

which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a. the number nine is sacred, and attains the summits of philosophy, zoroaster.59 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. 58 crowley probably means to the story published as the sorrow of search in time and the gods t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority

ALEISTER CROWLEY THE SWORD OF SONG

springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer s cry 710 that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, 715 just as my mood or temper tends! and thus to-day that christ ascends, i take the symbol, leave the fact decline to make the smallest pact with your creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mistran

ape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words. a.c. 2 a possible mystic transfiguration of the vedanta system has been suggested to me on the lines of the syllogism god= being (patanjali. being= nothing (hegel. god= nothing (buddhism. or, in the language of religion: every one may admit that monotheism, exalted by the introduction of the symbol, is equivalent to pantheism. pantheism and atheism are really identical, as the opponents of both are the first to admit. if this be really taught, i must tender my apologies, for the reconcilement is of course complete. a.c. an essay in ontology 83 sphere, can the causes, subtle and coarse, the unborn causes whose seed is hardly sown, of continued existence be grasped and annihilated, so t

ALEISTER CROWLEY EQ I 1

y is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the ev

, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on

im who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light acco

me are separated from the two inner by the fork. a golden dodecagram (twelve pointed star) in a ring is directly below the serpent's head, situated such that the tongue of the serpent frames the upper arc of the ring and the head of the serpent appears in medium coeli like a nemesis above the wheel of fortune. the ring is divided into twelve silver and twelve brown-gold bands, with a red zodiacal symbol over each gold and silver band, gold to widdershins and silver to deosil. the star in the center points to each symbol. aries is at top and the rest proceed deosil around the ring. in center is a star surmounted by the eye in the triangle. the star is in two modes: a large gold star of six narrow points with point to top is on top of a smaller silver star of six narrow points with two point

is disdain, depends but on the value of a name. not so, however, the adept; for as a zoologist does not lose 148 his interest in the simian race because he has learnt to call a long-armed hairy man a gorilla; so he, by learning to explain himself with clearness, and to convey the image of his thoughts with accuracy to the brain of another, is winnowing the wheat from the chaff, the truth from the symbol of truth. now when st. john of the cross tells us that a single vision of god may reward us for all the labours of this life, we are at perfect liberty, in these tolerant days, to cry "yea" or "nay" we may go further: we may extol st. john to the position of a second george washington, or we may call him "a damned liar" or, again, if we do not wish to be considered rude, a "neuropath" or so

ALEISTER CROWLEY EQ I 5

on iota alpha. it is based on the relative numerical values of words. words of similar numerical values are considered to be explanatory of each other, and this theory is extended to phrases. thus the letter shin, sh, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words rvch alhim, ruach elohim, the spirit of elohim; and it is there fore a symbol of the spirit of elohim. for= 200, v= 6, ch= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly, the words achd, achad, unity, one, and ahbh, ahebah, love, each= 13; for a =1, ch= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel mttrvn, metatron or methraton, and the name of the deity, shdi, shaddai, each make 314;3 so the one is taken as symbol

posed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation

ents; and is thus a form of tetragrammaton, a form unveiled. 100. the number of hb:qof, the perfect illusion, 10 x 10. also hb:peh-final hb:koph, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. nvn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. iota chi theta upsilon sigma= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 x 2 x 3 x 3 x 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika, an

nferior elements, we get ihshvh jeheshua, the saviour, symbolised by the pentagram. 301. ash, fire. 314. shdi, the almighty, a name of god attributed to yesod. 103 325. a mystic number of mars. brtzbal, the spirit of mars, and grapial, the intelligence of mars. 326. ihshvh, jesus- see 300. 333. chvrvnzvn, see liber 418, 10th aethry. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possibly the evil of matter summ. 333= 37 x 9 the accurs d. 340. shm- the name. 341. the sum of the "3 mothers" aleph, mem, and shin. 345. mshh, moses. note that by transposition we have 543, ahih ashr ahieh "existence is existence "i am that i am" a sublime title of kether. moses is therefore regarded as the representativ

h one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion alpha "the number nine is sacred, and attains the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied,the sum of the figures is always 9 "e.g" 9 x 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion gamma. 9= hb:tet, a serpent. and the serpent is the holy uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this

ALEISTER CROWLEY EQ I 5

ing white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for that reason, and because of the whirling of the wheel, i cannot see them. but at the top seems to be the lamb and flag, such as one sees on some christian medals, and one of the lower things is a wolf, and the other a raven. the lamb and flag symbol is much brighter than the other two. it keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did. it speaks: i am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. the wolf betrayeth only the greedy and the treacherous; the raven betrayeth

ert between bou-saada and biskra "december" 8, 1909. 7.10-9.10 p.m. the cry of the 7th aethyr, which is called deo the stone is divided, the left half dark, the right half light, and at the bottom thereof is a certain blackness, of three divergent columns. and it seems as if the black and white halves are the halves of a door, and in the door is a little key-hole, in the shape of the astrological symbol of venus. and from the key-hole issue flames, blue and green and 116 violet, but without any touch of yellow or red in them. it seems as if there were a wind beyond the door, that is blowing the flame out. and a voice comes "who is he that hath the key to the gate of the evening star" and now an angel cometh and seeketh to open the door by trying many keys. and they are none of any avail. a

ny, and to the nameless horror, cover us, cover us, cover us from the rod of destiny; for cosmos must come, and the balance be set up where there was no need of balance, because there was no injustice, but only truth. but when the balances are equal, scale matched with scale, then will chaos return. yea, as in a looking-glass, so in thy mind, that is backed with the false metal of lying, is every symbol read averse. lo! everything wherein thou hast trusted must confound thee, and that thou didst flee from was thy saviour. so therefore didst thou shriek in the black sabbath when thou didst kiss the hairy buttocks of the goat, when the gnarled god tore thee asunder, when the icy cataract of death swept thee away. shriek, therefore, shriek aloud; mingle the roar of the 139 gored lion and the

23 weh note: see g.r.s.mead's "fragments of a faith forgot" there is nothing whatever visible. but i asked of the angel that is at my side if the ceremony hath been duly performed. and he says: yes, the aethyr is present. it is thou that canst not perceive it, even as i cannot perceive it, because it is so entirely beyond thy conception that there is nothing in thy mind on to which it can cast a symbol, even as the emptiness of space is not heated by the fire of the sun. and so pure is the light that it preventeth the formation of images, and therefore have men called it darkness. for with any lesser light, the mind responds, and makes for itself divers palaces. it is that which is written "in my father's house there are many mansions; and if the house be destroyed, how much more the mans

he two curves of pisces are thus: illustration on page 156 described: the pisces sign without the cross-line. in essence, but larger with thick curves. they are the same curves as the curves of vesica piscis, but turned round. and a voice comes: how can that which is buried in the pyramids behold that which descendeth unto its apex? again it comes to me, without voice: therefore is motherhood the symbol of the masters. for first they must give up their virginity to be destroyed, and the seed must lie hidden in them until the nine moons wax and wane, and they must surround it with the universal fluid. and they must feed it with blood for fire. then is the child a living thing. and afterwards is much suffering and much joy, and after that are they torn asunder, and this is all their thank, t

ALEISTER CROWLEY EQUINOX EQ I 1 2

posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfec

but to-night i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that i

secret ring that hath been committed unto him by the masters; for from that he cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. 108 according the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o. m. refused the vision; and a conflict began and was waged through many ages so it seemed. and now

e name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror beat him back, for it was he! so now to return to concentration and the will toward adonai. 10.20. one thing is well; the vow of "interpreting every phenomenon as a particular dealing of god with my soul" is keeping itself. whatever impression reaches the consciousness is turned by it into a symbol or a simile of the work. 115 11.18. the pose over; recited ritual, now known by heart; then willed adonai; hopelessly unconcentrated. to interpret this record aright, it must, however, be understood that the "standard of living" goes up at an incredible rate. the same achievement would, say five days ago, have been entered as "high degree of concentration; unhoped-for success. the phenomena

e old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery. yes, but the phenomenon shall it be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's deliverance from the fetters of the very soul itself fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill."you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in

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the background is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif lette

den in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matt

light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight a

, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more flu

mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from the station of the dadouchos, symbolic of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the reverse

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gh, and i am afraid that the very great majority of mystics live all their lives wandering about in this vain world of shadows and of shells. all this, too, is the pleasant aspect of the affair. here belong the awful shapes of delirium and madness, which obsess and destroy the soul that fails to control and dismiss them. here lives the dweller of the threshold, that concentration 62 into a single symbol of the despair and terror of the universe and of the self. yet on all the paths is he, ready to smite whoso falters or swerves, though he have attained almost the last height. how many have i known, like childe roland and his peers, who have come to that dark tower! one young, one brave, one pure- lost! lost! penned in the hells of matter, swept away in the whirling waters of insane vision

n some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to understand them. of the rupa visions he has some experience, if only

end of the room, a figure conceived by a giant of old time, one might have thought, and now covered with a dry, green lichenous rot, so that the limbs were swollen and distorted. it gave an incredibly strong impression of loathsome disease, entirely overpowering the intention of picturing inflicted pain. roderic, who, far from being a good man, was actually a freethinker, thought it a grimly apt symbol of the religion of our day. on his right stood a plaster muse, with a lyre, the effect being decidedly improved by some one who had affixed a comic mask with a grinning mouth and a long pink nose; on his left a stone plaque of lakshmi, the hindu venus, a really very fine piece of work, clean and dignified, in a way the one sanity in the room, except an exquisite pencil sketch of a child, do

. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis "the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life" that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time<"hidden behind my magic veil of shows, i am not seen at all- name not my name> multiply by it any active and manifested number; and that number vanishes- sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with-u

d the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the f

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give thee body and form. herein are blended the magical elements of thy body, the symbols of thy mighty being. for the sweet scent of the mace is that which shall purify thee finally from the bondage of evil. and the heat of the magical fire is my will which volatilises the gross matter of thy chaos, enabling thee to manifest thyself in pleasing form before us. and the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! c

us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by

t mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast mocked his name [taking the slip of

e and faithful servant of the mighty ones, to the glory of thine ineffable name, amen [now rise: lift up both hands and eyes towards heaven; and concentrate upon the glory and splendour of him that sitteth upon the holy throne for ever and ever, and say] khabs am pekht! konx om pax! light in extension! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear asi

length have i been permitted to comprehend the form of my higher self! adoration be unto thee, lord of my life, for thou hast permitted me to enter thus 204 far into the sanctuary of thine ineffable mystery: and hast vouchsafed to manifest unto me some little fragment of the glory of thy being. hear me, angel of god the vast one: hear me, and grant my prayer! grant that i may ever uphold the the symbol of self-sacrifice: and grant unto me the comprehension of aught that may bring me nearer unto thee! teach me, starry spirit, more and more of thy mystery and thy mastery: let each day and hour bring me nearer, nearer unto thee! let me aid thee in thy suffering that i may one day become partaker of thy glory: in that day when the son of man is invoked before the lord of spirits, and his name

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here is blake. blake is more obscure than you are; but we have this guarantee, based on experience, that when we do attain to his meaning, it starts up 329 luminous, titanic, splendid. with you, we discover only commonplace_ the commonplace of a maudlin undertaker replying to the toast of the ladies at the annual dinner of the antique order of arch-druids. blake fashioned his intricate caskets of symbol to conceal pearls; you pile up dead leaves to cover rotten apples. you are attis with a barren fig-leaf. it is true that a sort of dreary music runs monotonously through your verses, only jarred by the occasional discords. it is as if an eternal funeral passed along, and the motor-hearse had something wrong with the ignition_ and the exhaust. it is as if a man were lost upon a lonely marsh

m slow to fast, until he can no more. 5. this also shall be sung in open places, as heaths, mountains, woods, and by streams and upon islands. 6. moreover, ye shall build you fortified places in great cities; caverns and tombs shall be made glad with your praise. 7. amen. 5 the treasure-house of images here beginneth the book of the meditations on the twelvefold adora- tion, and the unity of god. symbol of the the chapter known as crescent moon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, w

f life! i adore thee, evoe! i adore thee, iao! o thou glimmering tongue of day, that art sucked into the blue lips of night! i adore thee, evoe! i adore thee, iao! o thou queen-bee of heaven's hive, that smearest thy thighs with honey of hell! i adore thee, evoe! i adore thee, iao! o thou scarlet dragon of flame, enmeshed in the web of a spider! i adore thee, evoe! i adore thee, iao! o thou magic symbol of light, that art frozen on the black book of blood! i adore thee, evoe! i adore thee, iao! o thou swathed image of death, that art hidden in the coffin of joy! i adore thee, evoe! i adore thee, iao! o thou red breast of the sunset, that pantest for the ravishment of night! i adore thee, evoe! i adore thee, iao! o thou serpent of malachite, that baskest in a desert of turquoise! i adore th

hell! i adore thee, evoe! i adore thee, iao! o thou primal birth-ring of thought, that dost encircle the thumb of the soul! i adore thee, evoe! i adore thee, iao! 69 o thou blind flame of nothingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 70 symbol of the the chapter known as crescent moon, the unconsciousness of god horns to left that is hidden from man for a sign i adore thee by the twelvefold sign and by the unity thereof. 12. the light of my life is as the light of two moons, one rising and the other setting, one increasing and the other waning; the one growing fat as the other groweth lean, like a paunchy thief sucking dry a skin

d mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's deliverance from the fetters of the very soul itself_ fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in

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ne. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets and cherubic emblems" 212 the lid of the pastos" 218 the ceiling of the vault the floor of the vault" 222 the circular altar the rose and cross "special supplement" the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be

ah! marsyas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there's an end of all? marsyas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marsyas. rare souls. olympas. i see imaged a shadow of 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! repa

of the lines is a definitely intelligible language where you read the sorrowing and the passion of their souls. nevertheless a mysterious but only temporary state of the mind develops itself; the profoundness of life, hedged by its multiple problems, reveals itself entirely in the sight, however natural and trivial it may be, that one has under one's eyes; the first-come object becomes a speaking symbol. fourier and swedenborg, one with his analogies, the other with his correspondences, have incarnated themselves in all things vegetable and animal which fall under your glance, and instead of touching by voice they indoctrinate you by form and colour. the understanding of the allegory takes within you proportions unknown to yourself. we shall note in passing that allegory, that so spiritual

is a strong ingredient of sensuality; and, moreover, it may usefully be remarked_ and this will suffice to establish upon this ground the immorality of hashish_ that a sect of ishmaelites (it is from the ishmaelites that the assassins are sprung) allowed its adoration to stray far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in hashish intoxication a strange goodwill toward men, applied even to stran

t round and receives the crown of victory, or if not that, is ever ready to race again. 142 to learn how to will is the key to the kingdom, the door of which as we have seen contains two locks, or rather two bolts in one lock, one turning to the right and the other to the left. either pile up the imagination with image upon image until the very kingdom of god is taken by assault; or withdrawn one symbol after another until the walls are undermined and the "cloud-capped towers" come tumbling to the ground. in either case the end is the same_ the city is taken. or perchance if you are a great captain, and your army is filled with warlike men, and you are in possession of all the engines suitable to this promethean struggle_ at one and the same time scale the bastions and undermine the rampar

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hat the strict letter of the law of chastity had no more to do with the ultimate success of attainment than refusing to work on a sabbath had to do with a free pass to the celestial regions, unless every act of chastity was computed and performed in a magical manner, each act becoming as it were a link in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian

gutless; puritanic, pharisaical and "suburban" as any seventeenth century presbyter, as biliously narrow-minded as any of the present day bethelites, baptists, and bible-beer brewers.292 290 the reason for this is very simple. take for example a glutton who lives for his palate and his stomach; he is always longing for tasty foods and spends his whole life seeking them. let us now substitute the symbol of the augoeides or atman for that of food and drink, let him every time he thinks of food and drink push the thought aside and in its place contemplate his higher self, and the result is a natural invocation of the atman, augoeides, or higher self. if the aspirant be an artist let him do the same with his art; if a musician, with his music; if a poet, with his verses and rhymes. for the be

i grew intensely wicked merely by hearing it. i still remember the meaning of the song they sand, although there is no language yet coined which will convey it, and far be it from me event to suggest its nature, lest i should seem to perpetuate in any degree such profanity as beyond the abodes of the lost no pips are capable of uttering. every note of the music itself accorded with the thought as symbol represents essence, and with its clangour mixed the maddening creak of the for ever oscillating cradle, until i felt driven into a ferocious despair. suddenly the nearest fiend, snatching up a pitchfork (also of white-hot iron, thrust it into my writing side, and hurled me shrieking into the fiery cradle. i sought in my torture to scale the bars; they slipped from my grasp and under my feet

tanders thought ineffably puerile, have i recongised the landmark of a field of wonders wherein i have travelled in perfect ravishment. i understood the symbolisation, which they did not. though as perfectly conscious as in his natural state, and capable of apprehending all outer realities without hallucination, he still perceived every word which was spoken to him 270 in the form of some visible symbol which most exquisitely embodied it. for hours every sound had its colour and its form to him as truly as scenery could have them. the fact, never witnessed by me before, of a mind in that state being able to give its phenomena to another and philosophise about them calmly, afforded me the means of a most clear investigation. i found that his case was exactly analogous to those of b. and mys

our, when from the dark bosom of hell sprang a fair felon flower. ethel archer. 326 the big stick counterparts. vol. xvi of the brotherhood of the new life. an epitome of the work and teaching of thomas lake harris. by respiro. 2"s. 6"d. net. a new edition. c. w. pearce and co, 139, west regent street, glasgow. if we are in any way to shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel w

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mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's deliverance from the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in

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forearms, right above left, the elbows and a bit of the upper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not ea

tor 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 and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it, according to the art of the swordsmith

beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be op

; and anything which has the slightest odour of reality about it you pronounce an illusion. but, as my brother the magician has told you "he 51 who denies anything asserts something" now let me disclose to you this "something" so hat you may find behind the pairs of opposites what this something is in itself and not in its appearance. it has been pointed out in a past chapter how that in the west symbol has been added to symbol, and how that in the east symbol has been subtracted from symbol. how in the west the magician has said "as all came from god so must all proceed to god" the motion being a forward one, and acceleration of the one already existing. now let us analyze what is meant by the worlds of the yogi when he says "as all came from god so must all return to god" the motion bein

philosophers have fallen into this snare, and not only once but an hundred times; the reason being that they have not remained silent12 about that which can only be "known" and not "believed in" and that which can never be names without begetting a duality (an untruth, and consequently a whole world of illusions. it is the crucifixion of every world-be saviour, this teaching of a truth under the symbol of a lie, this would-be explanation to the multitude of the unexplainable, this passing off on the "canaille" the strumpet of language (the consciously known) in the place of the virgin of the world (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical scienc

ALEISTER CROWLEY EQUINOX EQ I 6 2

tant, 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 traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother o

thebes never knew. another athens shall arise, and to remoter time bequeath, like sunset to the skies, the splendour of its prime; and leave, if nought so bright may live, all earth can take or heaven can give. saturn and love their long repose shall burst, more bright and good than all who fell, than one who rose, than many unsubdued. not gold, not blood, their altar dowers, but votive tears and symbol flowers. oh, cease! must hate and death return? cease! must men kill and die? cease! drain not to its dregs the urn of bitter prophecy. the world is weary of the past. oh, might it die or rest at last! bro. aries. 1-4444. the battle is indeed fought. sol. in aries. 333-333. the victory is indeed won. bro. aries. brethren, the sun is arisen. let us depart in joy. 61 sor. scorpio. let us depa

d mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's deliverance from the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in

e learned from books "g.c.j" william northam "robemaker" 9 henrietta street, southampton street, strand telephone- 5400 central= mr. northam begs to announce that he has been entrusted with the manufacture of all robes and other ceremonial apparel of members of the a. a. and its adepts and aspirants. no. 0. probationer's robe. pounds5 0 0 1" superior quality. 7 0 0 2. neophyte's. 6 0 0 3. zelator symbol added to no. 2. 1 0 0 4. practicus" 3. 1 0 0 5. philosophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. thes

ALEISTER CROWLEY EQUINOX EQ I 6

and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every

e in your eye. you see it as a picture "it is a hieroglyph "but it is a fight "i do not believe in fights. i only believe in beauty "oh how true, how right your are! how noble" she hid her face in her hands and began to cry to herself "i see! i see! that is how god must see the universe, or he could never tolerate such cruelty, such idiotcy, ineptitude "exactly. suppose now that the world is only symbol- i had rather say sacrament- suppose for example that all these stars swimming in boundless aether are but corpuscles in the blood of some toy terrier of the creator "you frighten me. i don't want to suppose "think of the eternal battles of haemoglobin, oxyhaemoglobin, carboxyhaemoglobin in our blood. it is the same idea. do we express sympathy for the fallen? have we a stop-the-war party?

he explains more clearly what he sees. but what does he see? he is the priest of a false god. form has no importance except in this sense; we must not be revolted by the extravagance of new symbolic systems. gauguin and matisse may live to be understood. we acquiesce in the eccentricities of raphael" ida gave a little laugh of pleased scorn of him "my good girl, perspective is an eccentricity, a symbol; no more. how can one ever represent a three-dimensional world in two dimensions? only by symbolism. we have acquiesced in the method of the primitives- do you think men and women are really like fra angelico's pictures look to the eye of the untaught? we may one day acquiesce in all the noughts and crosses of nadelmann! it's the same everywhere. i draw a curve and a circle and a waggle up

ALEX SANDERS THE KING OF THE WITCHES

ago as the stone age the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers as the chief god's representative. the earliest record of this custom is a palaeolithic painting found in a cave in the ariege district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevolent power in primitive times. another, a man disguised as a jackal, carved on slate, dates back to archaic egypt. in about 1100 b.c. women and officers of the harem of rameses iii were brought to trial for making wax images of the pharaoh to the accompaniment of magic incantations. these images were fith-faths, still used by witches today against their enemies. history shows that

climax of sexual orgy. it is important to note at this point that although we have few historical records of 'white' witches at this time and must include them under the general term 'witches, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the mi

e thing, but raising evil forces in all sincerity was quite another. 44 over-indulgence did nothing to dim alex's powers of clairvoyance and he had no compunction in sharing his visions 'you'll be in prison this time next year' he once told a wealthy suffolk landowner who was highly amused. in less than a year the man had begun a six-year sentence for fraudulent conversion. even when alex saw the symbol of death he spoke out, and his hosts and guests alike begged him to tell them more. during this time his native sympathy had deserted him, however; he was wealthy and independent-to hell with the weak, especially if they were women. some of the girls he took as mistresses were genuinely fond of him, but he treated them all as gold-diggers or prostitutes. to voyeurs of his acquaintance who e

as a. receptacle for the dead was exhausting, and offered none of the stimulation of playing host to one's own created familiars 'we've got it' the shout echoed through the hills. alex: rushed over to have a look. it was a miserable weapon, mottled green and pitted with corrosion; the handle disintegrated as soon as they touched it. he scraped away some of the fungus with his nail and revealed a symbol, more secret than the pentacle, deeply engraved in the metal. there was no doubt but that this was a witch's athame, shaken by the discovery and .by the potentiality of having a genuine seventeenth-century witch as .an informant, they drove back to manchester bearing their precious relic. later, alex.overcame his reluctance and agreed he should go into trance again so that nick might speak

or..during the performance, the witches 'wished' his tyres down jagain. which was the last that they heard of him. he pumped his tyresup again and drove off at full speed. he.preferred to let maxine go.to the devil than risk his car in that neighbourhood again. maxine returned to her mother of her own free will one morning. she had awoken to see, on the bedroom wall, a sword pointing downwards, a symbol of death. it vanished almost 'immediately but not before she had resolved to be by her mother until her death. it came four days later, and while maxine's little sister went to live with relatives, maxine tried to put the family affairs in order. her efforts were not helped by neighbours who, having heard ofthe girl's allegiance to witchcraft, slandered. her in the street and threw bricks t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

f us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in their cups. the symbol of the wheel may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ds. nevertheless, we can, i believe, look to science to make tremendous strides in the comprehension of atomic energy. then paralleling the evolution of the human being again, we can look for man to dominate the air. there is a great vibratory sphere, or plane, in the solar system, called in some occult books the intuitional plane; it is called in the eastern literature the buddhic plane, and its symbol is the air. just as man is beginning to find his way through the development of the intuition on to that plane now, so science is beginning to discover how to dominate the air, and as the intuition in man develops and grows, so will his control of the air be developed and grow. another thing we can look for (and it is already being recognised somewhat) is the development of the ability to

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ystem at this time. it is instituted during every fourth round, and its peculiar interest lies in the fact that the emphasis for the fourth creative hierarchy in every fourth chain and globe during the fourth round is laid upon the fourth initiation, that of the crucifixion. the fourth creative hierarchy is the great expression of the conscious will and sacrifice of the solar logos, and the great symbol of the intelligent union of spirit and matter. hence the fourth initiation, with its presentation of these cosmic truths, and its epitomising of the purpose of this fundamental sacrifice, has a pre-eminent place. the student needs to remind himself that the other planetary schemes, though fundamentally the same as our fourth scheme, yet have their profound differences in manifestation, due

of mantric value, such as in the case of the sacred word, but of a mathematical nature, precisely worded so as to convey the exact intent of the speaker. to the uninitiated they would look and sound like algebraical formulas, except that each is composed (when seen clairvoyantly) of an oval of a specific hue, according to the secret imparted, containing five peculiar hieroglyphics or symbols. one symbol contains the formula of the law concerned, another gives the planetary key and tone, a third deals with vibration, whilst the fourth shows the number and department under which the ray concerned falls. the last hieroglyph gives one of the seven hierarchical keys by means of which the members of our planetary hierarchy can link up with the solar. this is evidently very vague and ambiguous in

ion of mental matter and currents. these three points will bear careful consideration, and much may be learnt by occidental students from the study of the life of christ, and a consideration of his methods in using his hands. more cannot be said here, as the subject is too vast to be enlarged upon in this brief commentary. the "mark of the messenger" in the feet, is a reference to that well-known symbol of the wings on the heels of mercury. much upon this subject will be revealed to students in occult schools who will gather together all that can be found concerning the messenger of the gods, and who also will study with care information which astrological students have gleaned anent the planet mercury, and which occult students have gathered concerning the inner round. on the surface, the

i. the first; the primeval; the atomic plane of the solar system; the highest of the seven planes. agni. the lord of fire in the vedas. the oldest and most revered of the gods in india. one of the three great deities agni, vayu and surya, and also all the three, as he is the triple aspect of fire; fire is the essence of the solar system. the bible says "our god is a consuming fire" it is also the symbol of the mental plane of which agni is paramountly lord. agnichaitans. a group of fire devas. atlantis. the continent that was submerged in the atlantic ocean, according to the occult teaching and plato. atlantis was the home of the fourth root race, whom we now call the atlanteans- 125- initiation, human and solar copyright 1998 lucis trust antahkarana. the path, or bridge, between higher an

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

(1) students are recommended to study them carefully; in this way their understanding of the treatise will be greatly aided. i. there is one boundless immutable principle; one absolute reality which, antecedes all manifested conditioned being. it is beyond the range and reach of any human thought or expression. the manifested universe is contained within this absolute reality and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these bas

t touches the periphery it contacts the influence of the atoms in its environment; radiation is set up and the point of depression makes its appearance, marking the inflow and outflow of force or heat. we are here only showing the application of cosmic symbols to matter, and are not dealing with manifestation from any other angle than that of the purely material. for instance, we are applying the symbol of the point within the circle to the sphere of matter, and the point of latent heat. we are not handling at this point matter as informed by an entity who is to matter, when so informing, a point of conscious life. we are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic. we are therefore de

not meant the ability of any atom to make four revolutions, but the fourth dimensional quality of the revolution which is the goal aimed at, and which is even now becoming known in matter during this fourth round, and in this fourth chain. as the fifth spirilla or fifth stream of force in an atom becomes developed, and man can conceive of a fourth-dimensional rotary movement, the accuracy of this symbol will be recognised. it will then be seen that all sheaths in their progress from inertia to rhythm, via mobility, pass through all stages, whether they are logoic sheaths, the rays in which the heavenly men veil themselves, the planes which form the bodies of certain solar entities, the causal body (or the sheath of the ego on the mental plane, the human physical body in its etheric constit

ion in the buddhic vehicle must build between higher and lower mind; hence the necessity for the use of the imagination (which is the astral equivalent to mental discrimination, and its ultimate transmutation into intuition. all teachers, who have taken pupils in hand for training, and who seek to use them in world service, follow the method of imparting a fact (oft veiled in words and blinded by symbol) and then of leaving the pupil to follow his own deductions. discrimination is thereby developed, and discrimination is the main method whereby the spirit effects its liberation from the trammels of matter, and discerns between illusion and that which is veiled by it. not much can be here imparted, as the subject, if dealt with at all fully, would convey too much information to those liable

of the fires is the prerogative of man when he has reached a certain point in his evolution; the unconscious realisation of this has led naturally to the attempts of the alchemist to transmute in the mineral kingdom. a few of the older students right through the ages have comprehended the vastness of the endeavour of which the transmutation of the baser metals into gold was but preliminary and a symbol, a pictorial, allegorical, concrete step. the whole subject of transmutation is covered by the work of the hierarchy in all its three departments on this planet, and we might get some idea of the matters involved if we studied this- 285- a treatise on cosmic fire copyright 1998 lucis trust vast hierarchical standpoint, getting thereby a concept of the work done in aiding the evolutionary pr

ALICE A BAILEY05 THE LIGHT OF THE SOUL

hatha yoga, the yoga of the physical body, that yoga which brings into conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third initiation, resulting in the transfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition

st "let the one who looks out take care that the window through which he gazes transmits the light of the sun. if he use it in the early dawn (of his endeavor. a. b) let him remember that the orb is not yet risen. the clear cut outlines cannot be perceived, and wraiths and shadows, gloomy spaces and areas full of darkness as yet confuse his vision" at the close of this sentence is found a curious symbol, which conveys to the disciple's mind the thought of "keep silent and reserve your opinion" 8. incorrect knowledge is based upon perception of the form and not upon the state of being. this sutra is somewhat difficult to paraphrase. its significance consists in this: knowledge, deduction and a decision which is based upon externals, and upon the form through which any life in any kingdom of

the time will come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, whether it i

ly the meditative attitude of the soul, the brain becomes also increasingly subjugated to the mind as the mind is to the soul. thus is the lower man gradually identified with the spiritual man who is omniscient and omnipresent. this meditative attitude is assumed through a fourfold process: 1. meditation on the nature of a particular form, realising, as the form is pondered upon, that it is but a symbol of an inner reality, our whole tangible objective world being built up of form, of some kind (human, subhuman and superhuman, which expresses the life of hosts of sentient beings. 2. meditation upon the quality of any particular form, so that an appreciation of its subjective energy may be gained. it should be borne in mind that the energy of an object may be regarded as the colour of that

sed on the physical plane and in the physical body. patanjali says that three things will bring this about, coupled with the following of certain methods and rules, and these three are: 1. fiery aspiration, the domination of the physical man so that every atom of his body is afire with zeal and endeavor, 2. spiritual reading, which has reference to the capacity of the mental body to see back of a symbol or to touch the subject lying back of the object, 3. devotion to ishvara, which relates to the astral or emotional body, the whole heart poured out in love to god god in his own heart, god in the heart of his brother, and god as seen in every form. fiery aspiration is the sublimation of karma yoga. devotion to ishvara is the sublimation of bhakti yoga, whilst spiritual reading is the first

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

left behind. the great adventure of religion begins "there must somewhere be a point of certainty. a growing universe may provide for open futures, but whoso declares that the universe is growing states an unalterable fact about its structure, which fact is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned t

en and the mystical. but science arrives at the same point by working from the seen to the unseen and from the objective to the subjective. thus, as has been said, by the process of investigation and of passing inwards from form to form, the mystic arrives eventually at the glory of the unveiled self. it seems to be unalterably true that all paths lead to god viewing god as the ultimate goal, the symbol of man's search for reality. it is no longer a sign of superstition to believe in a higher dimension and in another world of being. even the word "supernatural" has become deeply and profoundly respectable, and it seems possible that some day our educational systems may regard the preparation of the individual to transcend his natural limitations as an entirely legitimate part of its affair

rocure its opening. it is here that meditation plays its part and the mind steps in to fulfil its new function of revelation. through meditation, the union for which the mystic yearns, and which he senses, and of which he has brief and fleeting experience, becomes definite and is known past all controversy, being recoverable at will. father joseph mar chal in his notable book points out that..the symbol vanishes, imagery fades, space disappears, multiplicity is reduced, reasoning is silent, the feeling of extension gathers itself together and then breaks down; intellectual activity- 30- from intellect to intuition copyright 1998 lucis trust is entirely concentrated in its intensity; it seizes without intermediary, with the sovereign certitude of intuition, being, god "the human mind, then

onsciousness and being and into another dimension. the goal of achievement has shifted into higher realms of thought and realization. what are the definite results of this reorientation? it might be stated first of all that meditation is the science which enables us to arrive at direct experience of god. that in which we live and move and have our being is no longer the object of aspiration, or a symbol to us of a divine possibility. we know god as the eternal cause and the source of all that is, including ourselves. we recognize the whole. we become one with god by becoming one with our own immortal soul, and when that tremendous event takes place we find that the consciousness of the individual soul is the consciousness of the whole, and that separativeness and division, distinctions and

the quality of a particular form. 3. meditation upon the purpose of a particular form. 4. meditation upon the life animating a particular form. all forms are symbols of an indwelling life, and it is through meditation with seed that we arrive at the life aspect. in a treatise on cosmic fire the following words occur "the wise student regards all forms of expression as in the nature of symbols. a symbol has three interpretations; it is itself the expression of an idea, and that idea has behind it, in its turn, a purpose or impulse inconceivable as yet. the three interpretations of a symbol might be dealt with as follows "1. the exoteric interpretation of a symbol is based largely upon its objective utility, and upon the nature of the form. that which is exoteric and substantial serves two

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nciple, which withdraws mysteriously at death, partially withdraws in the hours of sleep or of unconsciousness, and which seems to use the brain as its main seat of activity and from there to direct the functioning of the organism. this energy has a primary direct relation with the three parts of the organism which we call the brain, the heart, and the breathing apparatus. this is the microcosmic symbol of spirit. 2. the nervous system, with its complexities of nerves, nerve centres and that multiplicity of interrelated and sensitive parts which serve to coordinate the organism, to produce the sensitive response which exists between the many organs and parts which form the organism as a whole, and which serve also to make the man aware of, and sensitive to, his environment. this entire sen

motivated by and controlled by two factors- 13- a treatise on white magic copyright 1998 lucis trust a. the sum total of the energy which is the individual quota of vital energy. b. the energy of the environment in which the individual finds himself and within which he has to function and to play his part. this coordinating nervous system, this network of interrelating and sensitive nerves is the symbol in man of the soul, and an outer and visible form of an inner spiritual reality. 3. there is finally what might be described as the body, the sum total of flesh, of muscle, and of bone which the man carries around, correlated by the nervous system and energised by what we vaguely call his "life. in these three, the life, the nervous system and the body mass we find the reflection and the sy

that planetary life. this has been touched upon in the treatise on cosmic fire. to all of these the planetary web of life is responsive, and, when astrologers work in the occult way and consider the planetary horoscope, they will arrive more quickly at an understanding of the zodiacal and cosmic influences. the anima mundi is that which lies back of the web of life. the latter is but the physical symbol of that universal soul; it is the outer and visible sign of the inner reality, the concretion of the sensitive responsive entity which links spirit and matter together. this entity we call the universal soul, the middle principle from the standpoint of the planetary life. when we narrow the concept down to the human family, and consider the individual man, we call it the mediating principle

gher remains unknown, but that which links them (and at the same time reveals the nature of the higher) is on the verge of discovery. the structure, the mechanism, is now ready and developed to its point of usefulness; the vital life that can guide and motivate the machine is likewise present, and man now can intelligently use and control, not only the machine, but the active principle. the great symbol of the soul in man is his vital or etheric body and for the following reasons: 1. it is the physical correspondence to the inner light body we call the soul body, the spiritual body. it is called the "golden bowl" in the bible and is distinguished by: a. its light quality. b. its rate of vibration, which synchronises always with the development of the soul. c. its coherent force, linking an

magic copyright 1998 lucis trust glory which will make of each human being a centre of activity for the distribution of light and attractive energy to others in the human kingdom, and through the human kingdom, to the subhuman kingdoms. this is a part of the plan of the planetary logos for the vitalising and renewing of the vibration of those forms which we designate subhuman. 3. this microcosmic symbol of the soul not only underlies the entire physical structure and thus is a symbol of the anima mundi, or the world soul, but is indivisible, coherent and a unified entity, thereby symbolising the unity and homogeneity of god. there are no separated organisms in it, but it is simply a body of freely flowing force, that force being a blend or unification of two types of energy in varying quan

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

aled. the "noble eightfold path" was not known, and only seven steps into the temple were seen. with the coming in of the aryan race, the purpose and the plan began to be revealed. only when the appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to convey through the symbol of words the significance of the soul. the soul is therefore the son of god, the product of the marriage of spirit and matter. the soul is an expression of the mind of god, for mind and intellect are terms expressing the cosmic principle of intelligent love, a love which produces an appearance through the nature of mind and thus is the builder of the separate forms or appearances. the soul

lectric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be heard within the confines of our solar sphere. his robe of blue veils his eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost bounds of light a question: why this blind power? why death? why this decay of forms? why the negation of the power to hold? why death, oh mighty son

from a central point of love. that word is love itself. divine desire colours all that life of love. within the human hierarchy, the affirmation gathers power and sound. the word in the beginning was. the word hath dwelt and dwells with god. in him was light. in him was life. within his light we walk- 46- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust his symbol is the thunder, the word that cycles down the ages. some of the names of this ray lord which convey his purpose are as follows: the displayer of glory the lord of eternal love the cosmic magnet the giver of wisdom the radiance in the form the master builder the conferrer of names the great geometrician the one who hides the life the cosmic mystery the light bringer the son of god incarnate

ay enter into rest. naught must arrest the progress of the workers with the plan. they enter upon the work assigned with paean and with song. the cross is reared on high; the form is laid thereon, and on that cross must render up its life. each builds a cross which forms the cross. they mount upon the cross. through war, through work, through pain and toil, the purpose is achieved. thus saith the symbol. it will be noted how this purpose, when applied by man to himself, works his release. when applied by man to man, it has produced the corrupt and awful story of man's cruelty to man. in the above mantram you will find the clue to the sixth ray purpose as it appears in the human kingdom, and a close expansive study (note that paradoxical phrase) of the underlying ideas will reveal a little

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

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

be re-applied by us. there is dynamic and divinity in the message of jesus. christianity is, for us today, a culminating religion. it is the greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come to be regarded as myth, and the clear outlines of the story have dimmed and have come frequently to be regarded as symbolic in their nature. yet behind symbol and myth stands reality an essential, dramatic and practical truth. our attention has been engrossed by the symbol and by the outer form, whilst the meaning has remained obscured and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention

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

of future world unity and world peace. he came at the- 13- from bethlehem to calvary copyright 1998 lucis trust beginning of that astronomical age which we call "the piscean age" because, during this period of approximately two thousand years, our sun is passing through that sign in the zodiac which we call pisces, or the fishes. hence the frequent references to fishes, and the appearance of the symbol of the fish in christian literature, including the new testament. this piscean age comes between the previous jewish dispensation (the two thousand years wherein the sun was passing through the sign aries, the ram) and the aquarian age into which our sun is now in process of transiting. these are astronomical facts, for i am not here speaking of astrological conclusions. in the period when

ge into which our sun is now in process of transiting. these are astronomical facts, for i am not here speaking of astrological conclusions. in the period when the sun was in aries, we find the frequent appearance of the ram or the scapegoat in the old testament teaching, and the keeping of the passover feast. in the christian age we use the fish symbology, even to eating fish on good friday. the symbol of the aquarian age, as it appears in all the ancient zodiacs, is that of a man bearing a jar of water. the message of that age is one of unity, communion and our relationship as brothers, because we are all the children of the one father. to this age christ pointed in his instructions to his disciples when he told them to go into the city, and said "when ye are entered into the city, there

ne with another. the christian dispensation comes between the two great world cycles, and just as christ consummated in himself the message of the past, and gave the teaching for the present, so he also pointed to that future of unity and understanding which is our inevitable goal. we are today at the end of the age, and entering the period of aquarian unity, as he foretold. the "upper room" is a symbol of that high point of achievement towards which we are, as a race, rapidly moving. some day the great communion service will be held, of which every communion service is the forecast. we are slowly passing into this new sign. for more than two thousand years its potencies and forces will play upon the race and will establish the new types, foster the new expansions of consciousness, and lea

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

ay of the soul steadily assumes prominence. eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply the medium of expression through which the quality of the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human form and indwelt by the soul or solar angel, is that which normally col

fore the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which the mystic endeavours to express in terms of the "marriage in the heavens, and which has been wrongly twisted into the false teaching anent sex magic. this phrase, expressed by a painted symbol, symbolises complete unity between the outer and the inner, the objective and the subjective, between spirit and matter, and between the physical and the essential] the two are one. naught more remains to grasp. the word is manifest. the work is seen complete. the whole is visioned. the magic work is wrought. again the two are one. the plan is served. no word need then be said" these phrase

, their objectives simple and their potencies understandable. 1. the law of sacrifice the section upon which we now enter in our studies will be difficult and controversial. the thread which will guide us out of the bewildering maze of thought into which we must perforce enter, is the golden one of group love, group understanding, group relations and group conduct. no. exoteric esoteric name name symbol ray energy 1. the law of the law of those a rosy cross outpouring fourth sacrifice. who choose to die. with a golden ray, at-one-ing bird. energy. this law of sacrifice, which is the first of the laws to be grasped by the human intelligence, and is therefore the easiest for man to understand (because he is already governed by it and, therefore- 55- a treatise on the seven rays- volume ii: e

ntails, is correctly understood and applied. those who thus sacrifice are: the solar deity who gave his life to the universe, to the solar system, to the planet, and the manifested worlds consequently appeared. the cosmic deity has likewise done the same. but- 56- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust what does this mean to us? naught, except a symbol. it was his impulse, his will, his desire, his incentive, his idea and purpose to appear. the creative act then took place, and the process of manifestation began its cyclic evolutionary existence. the cosmic christ was crucified upon the cross of matter, and by that great sacrifice opportunity was offered to all evolving lives in all kingdoms of nature and in all created worlds. thus they

e and to reveal my power. light there is none. peace is not found. let me return' but he who sat upon the throne turned not his head. he seemed not e'en to listen nor to hear. but from the lower sphere of darkness and of pain a voice came forth and cried 'we suffer here. we seek the light. we need the glory of an entering god [i can find no other words except these last two to express the ancient symbol from which i am translating] lift us to heaven. enter, o lord, the tomb. raise us into the light and make the sacrifice. break down for us the prison wall and enter into pain' the lord of life returned. he liked it not, and hence the pain" the same conditions which blend the law of sacrifice with pain and sorrow and difficulty are found also on the planet mars and on the planet saturn. they

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

nsible for the offering of opportunity and for the right enunciation of the truth but for no more than that. in these more enlightened days, no such position is assumed by the teacher as in the past, and i do not assume it. i shall with frankness speak. i know my disciples, for no disciple is admitted into an ashram without deep consideration on the part of the teacher. i shall convey by hint and symbol that which should be apprehended and it will be noted and understood by those among my disciples who have the opened, inner ear and true humility of heart. if it is not recognised, time will pursue its onward course and revelation will ultimately come. i exact, therefore, no blind obedience. but, however, if advice and suggestion are accepted and you choose of your own free will to follow m

future become initiates, it will not affect your relation to your fellow-disciples in these groups. the knowledges of initiation cannot be passed on by word of mouth within the initiate ranks, for they are not communicated in speech or by letters. only those who possess certain transcendental senses can take initiation and should they try to communicate the secrets and mysteries of initiation in symbol or form, you would fail to react to or to understand their meaning. so, in this group of my disciples, let there be the recognition of unity of thought. experience, thought, difficulties and problems can be shared, and the cultivation of a sympathetic understanding and of mutual aid in the spiritual life can be developed. disciples are people of mature years from the standpoint of the soul

pond intelligently to the need. have i not had to study all of you this- 50- discipleship in the new age- volume i copyright 1998 lucis trust way? think this out and ponder upon the implications. 3. this telepathic sensitivity will also lead to the new science of inter-communication which, in the new age, will reach general use and comprehension. of this condition, the radio is the outer physical symbol. certain questions now arise and it might be well to formulate the answers to some of them. it could be wisely asked if anyone has the right to work telepathically upon the mind of any person? the answer is that you are doing it all the time, consciously or unconsciously, and without skill or purpose or if there is a purpose it is usually a personality purpose. it is through telepathy that

any structure which you may build for the great ones. they are not yet ready and would constitute poor stones in the building and weak links in your work. you must build for the future. i have spoken to you thus at length because your work as a building cooperator can now begin. symbolically, i say to you: look for those who have blended head and heart and above whose foreheads shines the mystic symbol of the builder. that you may integrate more freely and more fully in the work of the great white lodge and enter into a closer fellowship and relationship with the builders of the new age is the earnest wish and prayer of your friend, your brother and your teacher. july 1935 brother of old: there has been for you lately (as for so many) a time of testing; yet it has been at the same time a

le. each month, write a simple summation of your thoughts and service as you work with the monthly seed thoughts. endeavour to make these six papers of real mental value to others, and also see, if possible, that they have a magnetic value and that they breathe out, not only mental understanding, but also an emotional appeal. attend likewise to the form in which you cast them for that will be the symbol on the physical plane of your inner alignment. january 1936 i have very little to say to you this half year, my brother. the meditation work and the exercises assigned to you in your last papers were intended to cover your work for the period of one year. i would ask you to study your last instructions with exceeding care. all i intend to do is to give you a new series of seed thoughts. you

ALICE A BAILEY13 PROBLEMS OF HUMANITY

t be done to prevent the monied interests from again mobilizing for the exploitation of the world? 8. what really lies at the very heart of the modern materialistic difficulty? this last question can be answered in the well known words "the love of money is the root of all evil. this throws us back on the fundamental weakness of humanity the quality of desire. of this, money is the result and the symbol- 46- problems of humanity copyright 1998 lucis trust from the simple process of barter and exchange (as practised by the primeval savage) to the intricate and formidable financial and economic structure of the modern world, desire is the underlying cause. it demands the satisfaction of sensed need, the desire for goods and possessions, the desire for material comfort, for the acquisition an

mply what men think is in the mind of god. the more ancient the scripture, the greater, necessarily, the distortion. the doctrine of a vengeful god, the doctrine of retribution in some mythical hell, the teaching that god only loves those who interpret him in terms of some particular school of theological thought, the symbolism of the blood sacrifice, the appropriation of the cross as a christian symbol, the teaching about the virgin birth and the picture of an angry deity only appeased by death are the unhappy results of man's own thinking, of his own lower nature, of his sectarian isolationism (fostered by the jewish old testament, but not generally found in the oriental faiths) and of his sense of fear, inherited from the animal side of his nature all these are fostered and inculcated b

nsed because it is a larger truth than any hitherto presented to the consciousness of mankind. it is larger because it is related to the whole and not to individual man alone and his personal salvation. it is an extension of the individual approach to truth. let us call it the truth concerning the great cyclic approaches of the divine to the human; of these all world saviours and teachers are the symbol and the guarantee. at certain great moments down the ages, god drew nearer to his people and humanity at the same time made great, though oft unconscious efforts to draw near to god. from one angle, it might be regarded as god transcendent recognizing god immanent, and god in man reaching out to god in the whole and greater than the whole. on the part of god, working through the head of the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

all the many groups which are seeking to aid and lift humanity, to rebuild the world, to restore stability and the sense of security and thus (consciously or unconsciously) prepare the way for the coming of the christ. there is also a unique revival of the ancient teaching of the buddha and it is penetrating into the western countries and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance

the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imperfect ephemeral life of the transient personality; christ was, therefore, speaking on soul levels and not only as the spiritual man on earth. he was also serving, when he spoke these words, as a working member

person of the christ in a manner hitherto unknown. this is the potency, latent in every human heart which was described by st. paul as "christ in you, the hope of glory (col. i.27, and is that which, under evolutionary law, brings a man eventually into the kingdom of god and "unto the measure of the stature of the fullness of christ (eph. iv.13) of this potency and glory, christ has ever been the symbol. during the present period of hierarchical tension and as a result of his decision to reappear, christ became the embodiment of this energy and thus entered into a closer relation to humanity. other great sons of god are channels for this energy in relation to the subhuman kingdoms, but the christ holds a unique place in relation to humanity. to express the idea symbolically, this energy cr

orshipped the golden calf and forgot the new teaching of the age of aries, the ram, into which they were entering, the teaching of the scapegoat which colours jewish history. the fact that christ was the teacher of the new period into which the sun was entering, the period of pisces, is forgotten, but is clearly evidenced in the fish symbology which runs consistently through all four gospels; the symbol of the fish is the astrological symbol for the sign pisces, and has been for untold ages. but christ also looked ahead to the work he would have to do in the aquarian age, in the next sign into which the sun would enter. prior to his "disappearance" he referred to the symbol of the aquarian age and to the task he would then perform. with his twelve disciples, he enacted a dramatic episode w

h he would later undertake when the two thousand years of the piscean era would have passed away. he told his disciples to go into the city and that there they would meet a man, carrying a pitcher of water, that they should follow him to the upper room and there make ready the communion feast in which he and they would share (luke xxii.10) this they did and the last supper took place. the ancient symbol for the sign aquarius (into which our sun is now entering) is that of the water-carrier, the man with a pitcher of water. this passing of the sun- 42- the reappearance of the christ copyright 1998 lucis trust into the sign aquarius is an astronomical fact, as any one can ascertain by writing to any observatory; it is not an astrological prognostication. the great spiritual achievement and e

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

e, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when it must be better comprehended. the demand from our innumerable planetary for

ndividual 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, within certain personality li

gone over into the shamballa centre, but still works in a basic association with the buddha who is one of the forces linking shamballa and the hierarchy. pure religion, undefiled and spiritually focussed, is the higher expression of the sixth ray (working as is ever the case under the influence and potency of the second ray) and for us christianity in its earlier days was the great and inspiring symbol. in the same connection, among the lower aspects of the sixth ray are to be found all forms of dogmatic, authoritative religion as expressed by the organised and orthodox churches. all formulated theologies are the lower expression of the higher spiritual truths because they embody the mind reactions of the religious man, his confidence in his own personal mind deductions and the surety tha

at this time active. see table (page 50) a close analysis of the following will reveal certain lines of racial understanding. there is a natural rapport indicated between the present personality rays of germany and great britain, yet a relationship can be seen also between france and great britain through their esoteric national mottoes and also between the two symbols which are also theirs. the symbol for france is the fleur de lys, which she adopted centuries ago under divine guidance, which symbol stands for the three divine aspects in manifestation. the symbol for great britain, under the same divine apportioning, is the three feathers, carried as the arms of the prince of wales. the scintillating and brilliant french intellect with its scientific bent is accounted for by the interpla

rance, the united states of america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ntre between the eyebrows is awakened, whilst the centre at the top of the head is vibrating very gently, but is not in full functioning activity. this higher centre must be awakened more fully before aspirants can measure up to their full opportunity. in the study of symbols, i would urge upon you the necessity always to put before yourselves the goal of arriving at the underlying concept of any symbol studied. this concept will ever be synthetic. it will not be detailed and in sections. you may have to arrive at this concept through a study of detail and through arriving at the significance of various sections or parts of the symbol under consideration. when, however, your analysis is completed, you must not rest satisfied until you have summed up the meaning of the symbol in some synthe

mind. this study, rightly undertaken, would lead to the unfoldment of the intuition, with its consequent manifestation on the physical plane as illumination, understanding and love. in the first instance, the objective of the study of symbolism is to enable the student to sense its quality and to contact that vibrant something which lies behind that aggregate of line, colour and form of which the symbol is composed. to some types of people this study is relatively easy; to the majority it is not easy at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. it is always distasteful to arouse the latent faculties and requires an effort and a determination not to be swayed by personality reactions. to many it is not easily apparent how the

of people this study is relatively easy; to the majority it is not easy at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. it is always distasteful to arouse the latent faculties and requires an effort and a determination not to be swayed by personality reactions. to many it is not easily apparent how the penetration into the meaning of a symbol can provide a means whereby the dormant buddhic or intuitional faculty can be brought into functioning activity. it is a delicate art, this art of symbol reading, of "spiritual reading" as our ancient master, patanjali, calls it. this power to interpret symbols ever precedes true revelation. the comprehension of a truth for which a line or a series of lines composing a symbolic form may sta

ne. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate o

ty which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application. this latter stage is called "synthetic recognition" having studied the form and become aware of its emotional significance, you pass to the stage of grasping the basic idea of the symbol, and from thence to a- 7- glamour: a world problem co

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

p appreciation and contact, also group thought and group life-activity. unless, however, the head centre is also awakened and active, the soul is not able to control, and this heart activity need not necessarily be what we call good or spiritual- 14- telepathy and the etheric vehicle copyright 1998 lucis trust activity. it is quite impersonal, like the sun, of which the heart is, as you know, the symbol. it shines alike upon the good and the bad; and group activity, as a result of heart awakening, can include the bad groups as well as the good groups. therefore you can see the necessity of awakening the head centre and bringing in the control of the soul aspect; and hence the emphasis laid upon character building and the need for meditation. 10. telepathic work between the hierarchy of mas

controls their- 16- telepathy and the etheric vehicle copyright 1998 lucis trust activity (which is as ceaseless as the thoughtform-making propensities of the chitta) that the brain becomes responsive in two ways: a. it is rendered passive by the impact of the three types of energy, blended and fused into one stream of force. b. it becomes actively responsive to the idea, impression, thoughtform, symbol, words, etc, which are being swept into the area of its conscious activity. let me attempt to reduce the above information to practical simplicity, thus showing how these three types of energy can be used in practical work: 1. by the use of the energy of love in three ways: a. by sending out love (not sentiment) to your brothers at the time of transmission or reception. b. by capitalising o

i would like to point out that successful telepathic work is dependent upon the following factors- 17- telepathy and the etheric vehicle copyright 1998 lucis trust first, that there are no barriers existing between the receiver and the broadcaster. such barriers would be lack of love or of sympathy, criticism and suspicion. secondly, that the broadcaster is mainly occupied with the clarity of his symbol, with the word or thought, and not with the receiver. a quick glance toward the receiver, a momentary sending forth of love and understanding is sufficient to set up the rapport, and then attention must be paid to the clarity of the symbol. thirdly, let the receivers think with love and affection of the broadcaster for a minute or two. then let them forget the personality. a thread of energ

caster, has been established and exists. then forget it. fourthly, let the receivers work with detachment. most receivers are so anxious to receive correctly that through their very intensity they counteract their own efforts. a casual and "don't care" spirit and a close attentiveness to the inner "picturing faculty" will net better results than any violent and strong desire and effort to see the symbol and to contact the mind of the sender. the brain should register a reflection of the mind content. if a ray of light is met by an outgoing force from the receiver's mind or a powerfully emitted thoughtform, it can be prevented from reaching the mind. however, a transmitter with more expert training can overcome this barrier. much of the trouble will be found to be based on the emitted thoug

ing- 37- telepathy and the etheric vehicle copyright 1998 lucis trust them in the consciousness of thinking humanity relationship and ideas. still others will be rapidly added as the consciousness of man is more effectively employed. the science of contact will not only reveal quality, but is revealing the lines of relationship which underlie all manifestation and of which the etheric body is the symbol. it is also rendering man sensitive to ideas as the unfolding intellect of man permits it. the reaction of humanity to these two revelations (which come, if you could but realise it, as the result, the reward, of contact and of the impact of life-reason upon that manifestation which has always been present though unrealised) will bring about vast changes and more far-reaching results than h

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

" in the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the

n libra. 6. the two parallel lines of force in aquarius. 7. the two fishes in pisces- 34- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust these seven constellations are, therefore, closely related to six of the seven sacred planets and to one non-sacred planet. there are two signs which are simple figures and have no significance of duality. they are 8. the symbol for leo, which is simply the lion's tail. 9. the arrow in the symbol depicting sagittarius. they embody the idea of isolated separation and one-pointed desire. two signs are definitely triple in construction and this has a clear meaning to the esotericist. 10. virgo is a triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these two signs are crucial in th

triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these two signs are crucial in the experience of the human being, indicating as they do the function of the triple form and the liberation of the man imprisoned in the form, through the tests in scorpio wherein he proves to himself and to the world the reality of that which virgo has veiled or hidden. 12. the symbol for the sign capricorn is most mysterious. it conceals the mystery of the crocodiles, or makara. it is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to sum up: man will, therefore, have to be studied as a three

ulate the forms of life upon our planet. sagittarius, however, governed the period of the subjective approach. the sun was in leo when physical plane individualisation took place as a result of the applied stimulation. the sun was in gemini when this approach was consummated by the founding of the hierarchy upon the earth. this is one of the great secrets which the masonic rituals typify, for the symbol of the sign, gemini, is the source of the concept of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of t

he personality, being the messenger of the gods. this mediatorship, in the first instance, produces an inevitable opposition between the pairs of opposites and a long drawn out conflict. this conflict finally works out into victory and the dispelling of illusion through the illumination of the lower mind. mercury and the sun are one, we are frequently told in the occult literature. the sun is the symbol of the son of god, who is the mediator between father-spirit and mother-matter. mercury, therefore, leads aries to virgo (again speaking symbolically) where the idea or word of god begins to take form, and consequently the latent life in aries comes to the "crisis of the birth hour" prior to the birth of the christ, cosmically considered, though the birth of the individual christ takes plac

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

of esoteric symbolism, extraordinarily significant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is suppo

ll the rest was largely useless or undesirable, and much that was left fed the pride and nationalism of the people. that which stands between the orthodox jew and the mass of the gentiles are his religious taboos, for the jewish faith is largely a religion of "thou shalt not" that which conditions gentile thinking concerning the unorthodox and younger jew is his materialism, of which shylock is a symbol. as i write these words i am conscious of their inadequacy and lack of complete fairness and yet from the standpoint of a broad generalisation, they are absolutely true although from the standpoint of an individual jew they are in many, many cases grossly unfair. there is much in the jew and the german which is alike. the german regards himself as a member of the "super race" whilst the ort

ions were not as good as somebody else's. i remember pondering one day on the verse in the bible "the very hairs of your head are all numbered" it seemed to me that god was keeping a lot of statistics. i consulted a theologian in the seminary and found that his answer was that this biblical statement proved that god was not conditioned by time. i discovered next that the cross was not a christian symbol but that it long antedated christianity and this was a final blow- 72- the unfinished autobiography copyright 1998 lucis trust i was, therefore, completely disillusioned by life, by religion with its orthodox presentation and by people, particularly my own husband whom i had idealised. no one needed me, except three babies, and i used to be needed by hundreds and thousands. only a small han

en. he performed the miracles with fishes and sent his apostles out after his death under the leadership of st. peter with the injunction to be fishers of men. it is for this reason that the mitre which the pope wears is the mouth of the fish. now, according to astronomy we are transitting into the sign of aquarius, the sign of the water-carrier, the sign of universality, for water is a universal symbol. prior to his death christ sent his disciples out to find the water-carrier who led them to an upper room where the communion service was instituted. all this was indicative of the recognition by the christ of the coming new era which would succeed his dispensation and into which we are at this time entering. leonardo da vinci's great picture of the communion in the upper room is the great

nd the water-carrier who led them to an upper room where the communion service was instituted. all this was indicative of the recognition by the christ of the coming new era which would succeed his dispensation and into which we are at this time entering. leonardo da vinci's great picture of the communion in the upper room is the great- 132- the unfinished autobiography copyright 1998 lucis trust symbol of the aquarian age, for we shall sit down together under the loving direction of christ when brotherhood will be established and men will be banded together in the bonds of divine relationship. the old barriers between man and man and nation and nation will, during the next 2,000 years slowly disappear. it was to inaugurate and institute this work that the hierarchy announced the emergence

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

hose above. the physical body (etheric and dense) can be pictured as a house with two telephonic installations one bringing in energies from without the house and the other being in the nature of a house telephone from room to room. the analogy is far more accurate than appears to the casual thinker. in every modern house, light and water and gas and telephonic interchange are brought. light, the symbol of the soul; water, the symbol of the emotions; telephonic interchange, the symbol of mind with its intercommunication of knowledges; and gas, the symbol of the etheric nature- 24- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is interesting and saddening to note that that which at present goes out of the average house is the refuse that is undesira

th its stages of inhalation, the interlude, and exhalation, works out in connection with both aspects of force, mental and physical. 2. the desire nature and the stomach. here again is the process of intake, of assimilation, and of elimination. 3. the etheric body itself and the kidneys, with the processes clearly defined in both cases of absorption, chemicalisation, and transmission. there is no symbol so relatively accurate to the whole creative process as the human frame. congestion in the etheric body, producing much distress in the physical body, can exist. therefore, at the point of intake from the astral body or from the astral plane (note the phrasing and the difference) or at the point of outlet, in relation to the centre to which the particular type- 47- a treatise on the seven r

ingness of all expression upon the physical plane, are the five races of men, beginning with the lemurian race, the five planes of human and superhuman expression, the five stages of consciousness and the various other groupings of five with which you meet in the esoteric philosophy. incidentally it might be of value and of interest to point out that the five-pointed star is not only the sign and symbol of initiation and finally perfected man, but it is also the basic symbol of the etheric body and of the five centres which control perfected man the two head centres, the heart centre, the throat centre and the centre at the base of the spine. when these centres are fully awakened and functioning in right rhythm with each other, the various quintuplets to which i have referred above form an

of deepest moment to the individual and to the race. once the individual disciple, and humanity as well, symbolising the world disciple, have mastered the process of transference in this respect, we shall see the new order of individual service and of world service established, and therefore the coming in of the awaited new order. of all these processes, the circulation of the blood stream is the symbol, and the clue to the establishment of the world order lies hid in this symbology free circulation of all that is needed to all parts of the great framework of humanity. the blood is the life, and free interchange, free sharing, free circulation of all that is required for right human living will characterise the world to be. today these conditions do not exist, the body of humanity is disea

anus (ruling the head centre) and mercury (ruling the ajna centre. this is only where the disciple is concerned; the rulership changes after the third initiation or before the first. these three planets constitute a most interesting triangle of forces and in the following triplicities and their inevitable inter-relations you have again only in the case of disciples a most amazing picture story or symbol of the ninefold of initiation: 1. the head centre the ajna centre the throat centre 2. the third eye the right eye the left eye 3. the pineal gland the pituitary body the carotid gland thus presenting the mechanism through which the spiritual triad, the soul and the personality work. the key to a right understanding of process lies in the relation of the three planets: uranus, mercury and s

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

nd of right standards is thus established. he is taught the distinction between memory training and thinking; between bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of the curriculum. it should be noted here, however, that the religious implications of meditation are needless. meditation is the process whereby the objective tendencies

head. this you already know, but this i feel the need constantly to reiterate. in the work of the evolutionary cycle, however, man has to repeat what god has already done. he must himself create, in both the world of consciousness and of life. like a spider, man spins connecting threads, and thus bridges and makes contact with his environment, thereby gaining experience and sustenance. the spider symbol is often used in the ancient occult books and the scriptures of india in connection with this activity of the human being. the threads which man creates are triple and with the two basic threads which have been created by the soul, constitute the five types of energy which make man a conscious human being. the triple threads created by man are anchored in the solar plexus, the head and the

principles which are seeking expression through those forms and, incidentally, to redeem, salvage and purify them so that the substance of the next solar system will be of a higher order than that of the present one, and consequently more responsive to the will aspect of the logos. viewed from this angle, esotericism is the science of redemption, and of this all world saviours are the everlasting symbol and exponents. it was to redeem substance and its forms that the planetary logos came into manifestation, and the entire hierarchy with its great leader, the christ (the present world symbol, might be regarded as a hierarchy of redeemers, skilled in the science of redemption. once they have mastered this science, they can then pass on to the science of life and deal with the energies which

en principled substance and forms. it is the redemption of unprincipled substance, its creative restoration and spiritual integration, which is their goal; the fruits of their labour will be seen in the third and final solar system. their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul (at a certain point upon the path of evolution) is the symbol in the microcosmic sense. you can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and purifies his threefold body of manifestation and the work of the planetary logos as he performs a similar task in connection with the "three periodical vehicles" through which he works: his personality vehicle, his soul expression and his monad

aning; he then learns to incorporate his little personal problems into the problem of the larger whole, thus losing sight of the little self and discovering the larger self. the true esoteric viewpoint is always that of the larger whole. he finds the world of meaning spread like an intricate network over all activity and every aspect of the phenomenal world. of this network the etheric web is the symbol and design; and the etheric web to be found between the centres up the individual spinal column is its microcosmic correspondence, like a series of doors of entrance into the larger world of meaning. this, in reality, concerns the true science of the centres to which i have frequently referred. they are modes of conscious entry (when developed and functioning) into a world of subjective rea

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

these "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. one glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol without true balance; it will find its place upon some level of consciousness astral, mental or spiritual and its vibratory note will depend upon its "occult location" forget not that the world of meaning and the world of outer forms express in essentiality the world in which multiplicity is r

re of indigo blue, a deep electric blue. in the centre of that disk imagine that i, your tibetan brother, am standing. my appearance and personality matter not- 12- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in activ

ults and with what they, as individuals, sensed, and have neglected to pay due attention to the inner group relation which is the only thing of major importance. it is the only thing which will release the stored up energy on the subjective side. 2. the second factor of importance is deep recognition of the subjective reality of the spiritual world. i, in myself, as you thought of me, am only the symbol of that world, as are other masters, focussed as channels of contact and service in the hierarchy. you, as a group, unitedly and together, were asked to approach me and to contact me just as, in the coming new age, the churches of the future will (at the full moon period) make a definite approach to the hierarchy in order to a. intensify their spiritual life by the bringing in of spiritual

r you the spiritual vision, and to the establishing of a pathway of approach, symbolised in the ritual i gave you as a golden band of light. this you- 36- discipleship in the new age- volume ii copyright 1998 lucis trust were to visualise as extending between yourselves, as a group, to your tibetan brother. this pathway of approach is the path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race. 4. this pathway of light leads to the heart of a dark blue disk at the very centre of which you were told i could be contacted. those of you who are in any way adept at meditation work know well that the light in the head when seen and recognised passes usually through three stages of intensification: a. it is, first of all

head, discovered later within the head and producing an inner radiance, which is the rudimentary halo. b. this diffused light then consolidates and becomes an inner radiant sun. c. finally, at the centre of that sun, a point of dark blue, or a small indigo disk, appears. this is, in reality, the exit in the head through which the soul passes out of the world of phenomenal existence, and it is the symbol of the path or the door into the kingdom of god. this is the symbolical interpretation of the phenomena. as the group approaches nearer and nearer to reality, the pathway or the band of light shortens (symbolically) and in time, when you are expert in this work and when your spiritual nature is truly intensified, you will enter almost immediately into, or through, the disk of blue and becom

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

is that they represent the energy and the life of the previous solar system. you have often been told how, at the close of this solar system, a certain percentage of the human family will fail to make the grade and will then be held in pralaya, or in solution, until the time for the manifestation of the next and third solar system comes around. then they will constitute the advanced guard and the symbol of the coming humanity of that system. the same thing occurred in the system before this one and those whom we now call the jews (a purely modern name and distinction, as i tried to show in the last few pages of a treatise on the seven rays, vol. i, esoteric psychology, are the descendants of that earlier group which was held in pralaya between the first and second solar systems. if you wil

ther do they reach. upon the lot of each, nine points of light appear, reflected in the heavens; they brought to seeding point that human seed which has within it that which is not of man. the light produced the germination and thus the new and better forms of life. and yet the form remains and yet its quality is changed (i can find no better word than `quality' wherewith to translate the ancient symbol. some things are lost and disappear and rightly so. some newer modes of life and what life builds appear, and thus the fifth is seen on earth like to the second and nurtured by the fourth. within it are the one, the two, the three and then the fifth. and thus the glory of the one is seen" one meaning is obvious if you study with care the implications and relate it to the kingdoms of nature

tupendous struggle. the first is that humanity is today and on a large scale aware that what is happening is entirely its own doing and the result of humanity's own mistakes. men either feel responsible for what is occurring or they are shifting the responsibility openly and deliberately on to shoulders other than their own. of these endless and age-old mistakes, the versailles treaty is only the symbol and the practical focal point. the second fact is that in spite of war and separation, of cruelty and of passions and selfishness running wild, there is nevertheless, today, more true understanding, more goodwill and more outgoing love than at any previous time in the history of the race. i say this with deliberation and because i have the hierarchical knowledge available to my hand. be not

sacrifice in order again that all lesser lives (such as those embodied in the personality of man) may rise to the "resurrection which is in christ" through the crucifixion or sacrifice of the soul upon the cross of matter. it is this thought again which gives significance to the life of christ on earth for he re-enacted for us an eternal process, externalising it in such a way that it became the symbol of the motive of the entire manifested universe and the impulse which should direct each of us crucifixion and death, resurrection and life, and the consequent salvation of the whole. it is this thought which is embodied in the challenge of this fourth phrase of the great invocation, and means literally "may all men everywhere respond to the keynote of the universe and give themselves for o

ration a fact in their outer experience. the attitude of the masses in the present conflict is the guarantee of this and the proof also of the success of christ's mission. the result of what is happening today must, sooner or later, produce an at-one-ment between all nations and peoples. at-one-ment is ever (under evolutionary law) the consequence of sacrifice. of this, christ's sacrifice was the symbol and the guarantee, impulsed as his life and activities were by the spirit of peace. as he made "of twain, one new man, so making peace (ephesians 2:15) so today out of the duality of soul and body, humanity is achieving the same ends and the result of this final stage of the piscean age will be the fusion in consciousness of soul and body. the aquarian age will demonstrate an increasing exp

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

learning the meaning of the o.m, which is not the word made flesh, but the word released from form, and expressing itself as soul-spirit and not as body-soul-spirit. it might, therefore, be said that: 1. the a.u.m (note that i separate each aspect of this triple sound) brings the soul-spirit aspect down on to the physical plane and anchors it there by the force of its outgoing vibration. using a symbol to make my meaning clear, it is like "a strong wind that pins a man against a wall and makes free effort difficult" it vivifies form; it intensifies the hold of matter upon the soul; it builds around the soul a confining prison a prison of the senses. it is the "sound of enchantment" the sound that is the source of glamour and of maya; it is the great beguiling and deceptive energy, the not

something from which they seek release. the aspirants and disciples of the world are hearing the o.m. and in their personal lives the a.u.m. and the o.m. are in conflict. this may represent a new idea to you, but it conveys an idea of an eternal fact. it may help you to gain an understanding of this phase if i point out for you that for this first group the o.m. can be portrayed in the following symbol as expressing the material m nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. you will see, therefore, how the teaching leads man progressively onward and how the occult science brings man in touch with great mental reversals and divine paradoxes. for aeons the word of the soul and the sound of spiritual reality are lost. today, th

u could not if you would; but add to it three great demands and forward move are a living command conditioning him whether he will or not. the inability to withdraw from the position taken is one of the first true results of hearing the word spoken after passing the two tests. there is an inevitability in living the life of the spirit which is at once its horror and its joy. i mean just that. the symbol or first expression of this (for all in the three worlds is but the symbol of an inner reality) is the driving urge to betterment which is the outstanding characteristic of the human animal. from discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. at first t

anet venus and the central spiritual sun. the function of the custodians of the will is to relate the council, the hierarchy and humanity, thus creating a basic triangle of force between the three major centres of the planetary life. this is the higher expression (symbolic, if you like) of the six-pointed star, formed of two interlaced triangles. a replica of this fundamental triangle and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centres in the human being head, heart and throat to the three lower centres solar plexus, sacral centre and the centre at the base of the spine. the science of invocation and evocation is also seen to be symbolically proceeding along evolutionary lines. worship, the attitude of the mystic, must

wer and to thoughtform building. only initiates of the highest degree such as the three great lords have the right to invoke alone and unaccompanied by any protective agency, such as a group, and the reason for that is that they themselves are members of the council at shamballa and are individually registrants of the purpose. the annual appearance of the lord buddha is the outer demonstration or symbol of the emergence of this science of invocation and evocation in the waking consciousness of humanity. prayer is the dim, faint and inadequate expression of this; affirmation of divinity in order to gain material well-being is a distortion of this truth. this needs to be remembered. the true significance of this emerging science is that, in the early or first stages, it embodies the seed con

ALICE BAILEY THE LABOURS OF HERCULES

alice bailey labor viii destroying the lernaean hydra the myth introduction psychological analysis of the myth the nine heads of the hydra fighting the hydra: modern version applications to life what is death scorpio, the sign of magic the constellations and the stars labor ix killing the stymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberus epilogue labor xi cleansing the a

es through visible forms" back of the objective world of phenomena, human or solar, small or great, organic or inorganic, lies a subjective world of forces which is responsible for the outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression

read of his wearing it, we can infer that something symbolic is intended. there are many cases- 18- the labours of hercules in history where a robe is given: joseph received a many-colored garment from his father; the mantle of elijah descended upon elisha, and the robe of christ was divided up and quarrelled over by the soldiers at the crucifixion. it is the general opinion that the robe is the symbol of vocation. the vocation of elijah had passed on to elisha; the vocation of the christ, the world savior, came to an end at the crucifixion [25] when he entered upon greater and more important work. the wisdom that was now realized by hercules because he had made the at-onement with the soul, impressed upon him a sense of vocation. he was pledged to the spiritual life and nothing could det

ation of the christ, the world savior, came to an end at the crucifixion [25] when he entered upon greater and more important work. the wisdom that was now realized by hercules because he had made the at-onement with the soul, impressed upon him a sense of vocation. he was pledged to the spiritual life and nothing could deter him. vulcan gave him a golden breastplate, magnetic and protective, the symbol of energy, emanating from high sources of spiritual power, which will enable the aspirant to undertake the twelve labors and go forward unafraid. from neptune, the god of the waters, he received horses. the symbology underlying this gift is very interesting. horses, as well as neptune, the god of the waters and the deity of the watery, emotional nature, stand for the capacity to be carried

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 him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to go straight to the

AN INTRO TO STUDY OF THE KABALAH

manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad

ANALYSIS OF THE 5 6 INITIATION

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 trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for

ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles=

uilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brillianc

the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as t

nds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of th

ARADIA GOSPEL OF THE WITCHES

ne i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the lights, nakedness, and the orgie, were regarded as symbolical of the bodybeing laid in the ground, the grain being planted, or of entering into darkness and death, to berevived in new forms, or regeneration and light. it was the laying aside of daily life. page 63 n r r r r r the perception of this drove vast numbers of the discontented into rebe

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ntained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master of the temple. the three assassins ans

BALANCE J

present this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugly ecstasy, this plasma is seen forming and reconstituting into winged serpents and tiny dragons and connecting the ground with the air. in the later more colourful pastels, the symbol of the tree seems to be linked in some way to ancestor worship. pictures such as trees present the viewer with a dark glimpse of plant forms as pers

BALANONES TEMPLE OF SET FAQ

ed ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple

: ft> i know some satanists would like to think they are pagan, but if this is the case, why the need to desacrate the pentagram as they did the cross? i know the pentagram is not central to all pagan beliefs, but there is still no need for this. all pagan faiths that i know of respect the symbols of other religions. agreed. so why do you turn the holy and glorious pentagram wrong side up? it's a symbol of dynamic balance, resting actively on one point. why do you have to turn it over with its all-important balance point pointing meaninglessly up into the air? there is additional discussion of initiation and the temple's degree system in the ref document. 2.3 satanism is the temple of set a satanic organization? the temple of set as an organization was founded in 1975 by dr. michael aquino

d other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding marriage ceremonies. 3.2 set set is the most ancient name for the prince of darkness, given to the prince of darkness in ancient (pre-dynastic) egypt. whether set exists as an independent metaphysical being, or whether he's a symbol for man's most individualistic attributes, is a topic always under discussion somewhere in the temple of set. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 3.3 the gift of set the gift of set means so many

BANISHING THE SLAVE GODS

l imagine this inverse pentagram slightly between your eyebrows at the center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on

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

unt meru at its center acting as the axis mundi. this central mountain is surrounded by four major continents and eight subcontinents. india, as well as tibet and surrounding countries like khotan and mongolia, form the southern continent of jambudv.pa( dzam bu gling).15 this structure, along with the multiple overlapping realms full of various entities, is mimicked in the powerful representative symbol of the ma..ala, which will be explored more fully in chapter 3. tibetans further attribute a great deal of sacred significance to the landscape and the necessity for its constant taming; this concept and its personification in tibetan religious history will also be examined in chapter 3 and discussed further below. the divine hierarchy because of the numerous deities, demons, and various ot

retinues of each of these buddhas are depicted further outward. central to snellgrove s interpretation is that the ma..ala is a sacred space in contrast to and separate from the profane space around it.107 however, ronald davidson advances the understanding of the ma..ala not only by placing its development within the historical context of medieval india but also by stressing its importance as a symbol of ultimate place. davidson theorizes that the ma..ala took on greater political significance during the sixth and seventh century in north india as complex feudal relationships developed between various kingships. the fluctuating political alliances at this time were represented by ma..alas. the king of a particular dominion stood as the central figure of the ma..ala. the vassal lords of t

BLACK SERPENT1

nd this issue educational as well as enjoyable. and since it s free (unless you bought a paper copy off of lulu) we hope you ll enjoy it. we welcome reader comments and articles, artwork, fiction, poetry, and even games for the daemonic games section from fellow practitioners. with that i give you our first issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked

wear amulets and talismans under your clothing or not at all. if caught with an amulet and asked about it (what's that and what does it mean) be vague "oh, it's a baphomet. it has a variety of symbolism" you're technically not lying you're not proclaiming you worship satan and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if you find you must discuss it, be sure to tell the person you have no desire for your private religious beliefs to go beyond the conversation. 3. do not share your religion with the christians no matter how much fun you think it would be to scare them. 4. when people bring up religion or ask you about religion, politely

BLACK WITCHCRAFT

choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visu

ing abel, the expounder of the opposite doctrine (ib. 11. the jewish encyclopedia, compiled by kaufmann kohler, w. h. bennett, louis ginzberg herein we can see that cain is thus a flesh and blood embodiment of the luciferian path itself, he is the son of satan and lilith, the dark essence which is deeply connected with eve, the wife of adam. cain is not only the patron father of witches, also the symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of

BLAVATSKY H P ANTHROPOGENESIS

hed to them in trans- himalayan esotericism they are correct. in every case the writer takes any blame upon herself. having never claimed personal infallibility, that which is given on her own authority may leave much to be desired, in the very abstruse cases where too deep metaphysics is involved. the teaching is offered as it is understood; and as there are seven keys of interpretation to every symbol and allegory, that which may not fit a meaning, say from the psychological or astronomical aspect, will be found quite correct from the physical or metaphysical[[vol. 2, page] 23 the action of the great breath. reckoned according to the enumeration devised later by people who had forgotten, or who had an inadequate notion of, the real mysteries, and included neither the sun, the moon, nor t

of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle. when the triangle is complete it becomes the tetraktis, or the triangle in the square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of convenience than of absolute philosophical accuracy. at the commencement of a great manvantara, parabrahm manifests as mulaprakriti and then as the logos. this logos is equ

. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between the logos and the demiurgos, fo

nt ages, words his ancestors had taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new york* it has been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinso

us, who receives a triple supply, and gives one-third of it to the earth. therefore the two are called 'twin-sisters' but the spirit of the earth is subservient to the 'lord' of sukra. our wise men represent the two globes, one over, the other under the double sign (the primeval svastica bereft of its four arms, or the cross[[diagram* the "double sign" is, as every student of occultism knows, the symbol of the male and the female principles in nature, of the positive and the negative, for the svastica or[[diagram] is all that and much more. all antiquity, ever since the birth of astronomy- imparted to the fourth race by one of its divine kings of the divine dynasty- and[[footnote(s* science teaches that venus receives from the sun twice as much light and heat as the earth. thus the planet

BLAVATSKY H P COSMOGENESIS

lace before the world. these truths are in no sense put forward as a revelation; nor does the author claim the position of a revealer of mystic lore, now made public for the first time in the world's history. for what is contained in this work is to be found scattered throughout thousands of volumes embodying the scriptures of the great asiatic and early european religions, hidden under glyph and symbol, and hitherto left unnoticed because of this veil. what is now attempted is to gather the oldest tenets together and to make of them one harmonious and unbroken whole. the sole advantage which the writer has over her predecessors, is that she need not resort to personal speculations and theories. for this work is a partial statement of what she herself has been taught by more advanced stude

bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 3

it. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411

with their too indiscreet inscriptions and pictorial symbols, pulverised to dust; of the bands of early hermits and ascetics roaming about among the ruined cities of upper and lower egypt, in desert and[[vol. 1, page] xli introductory. mountain, valleys and highlands, seeking for and eager to destroy every obelisk and pillar, scroll or parchment they could lay their hands on, if it only bore the symbol of the tau, or any other sign borrowed and appropriated by the new faith; and he will then 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

nity in pralaya, denotes the dawn of differentiation. it is the point in the mundane egg (see part ii "the mundane egg, the germ within the latter which will become the universe, the all, the boundless, periodical kosmos, this germ being latent and active, periodically and by turns. the one circle is divine unity, from which all proceeds, whither all returns. its circumference- a forcibly limited symbol, in view of the limitation of the human mind- indicates the abstract, ever incognisable presence, and its plane, the universal soul, although the two are one. only the face of the disk being white and the ground all around black, shows clearly that its plane is the only knowledge, dim and hazy though it still is, that is attainable by man. it is on this plane that the manvantaric manifestat

BLUE EQUINOX

lutes in the market-place of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the c

he choice of one formula or the other is automatic, being the work of that inmost will which is alive within you. seek not then to determine consciously this decision, for herein true instinct is not liable to err. but now i end, without further words: for in our holy books are written many details of the actual practices of love. and those are the best and truest which are most subtly written in symbol and image, especially in tragedy and comedy, for the whole nature of these things is in this kind, life itself being but the fruit of the flower of love. it is then of life that i must needs now write to you, seein that by every act of will in love you are creating it, a quintessence more mysterious and joyous than you deem, for this which men call life is but a shadow of that true life, yo

an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as .may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then m

se as the rush of daily work tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of .the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casu

easures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casual friends. and above all do everything liber clxv 133 for the honour and glory of adonai, so that of your daily pleasures you may construct a symbol of that unchanging joy that is. these instructions were accompanied by a letter from which i quote the following .the enclosed exercises perform regularly, say to yourself .i will do these for three months; even if i get no benefit from them, yet i am determined to do them. write to me whenever you like, but don.t consider any result that you may get as worth much; for these little exercise

BOOK T

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 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, wh

e horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a

(hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, book t page 5 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 yet liked notwithstanding. kind and generous w

e last decan of pisces to above the 20 degree of aries: including thus a part of andromeda. water of fire queen of the salamanders. vii. the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolera

th flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down;

BOOK OF BLACK SERPENT

al life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through t

- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon an ox; machaloth, a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, jonia, media, edom) are attributed four kingdoms. 1. bairiron- so called because they are derived from the fourth evi

everchanging and distorted countenance. at the north-east angle is aggerath, the daughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance, but standing upright as it were, and formed of putrefying water. after him cometh the un-nameable one (abaddon) and his appearance and symbol is that of a closelyveiled black gigantic figure, covered with whirling wheels and in his hand is a vast wheel whence issue as it whirls, multitudes of cat-like demons. behind cometh maamah like a crouching woman with an animal s body, crawling along the ground and eating the earth. and at the south-east angle are the winged lion and a winged horse drawing in a chariot the younger lilith, t

BOOK OF PLEASURE

y be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones*(1) all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning w

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

lying within that which is naturally potential to all. 4. we conceive of the creative power in the universe as manifesting through polarity as masculine and feminine and that this same creative power lies in all people, and functions through the interaction of the masculine and feminine. we value neither above the other, knowing each to be supportive to the other. we value sex as pleasure, as the symbol and embodiment of life, and as one of the sources of energies used in magickal practice and religious worship. 5. we recognize both outer worlds and inner, or psychological, worlds sometimes known as the spiritual world, the collective unconscious, inner planes, etc. and we see in the inter-action of these two dimensions the basis for paranormal phenomena and magickal exercises. we neglect

many ways, supplement the power raised and also create harmony among those present. choose a small hand-bell with a note that is pleasant. some bells especially cheaply produced ones can have a harsh note to them; avoid these. if you wish to engrave the bell, do so. or, if it has a wooden handle, you might want to work on that. the burin is simply an engraving tool used to mark the name or sigil (symbol, ritually, on your magickal topis. some traditions (e.g. gardnerian) borrow from ceremonial magick and use a whtte-hilted knife in the same way. i personally do not see the need to regard this instrument as a ritual tool, in the craft, any more than i would a file or hacksaw. however, if you feel you want this as part of your complement, by all means include it. a burin is simply an engravi

s of summer. we thank thee for all thy bounty; the fruits, the crops, the harvest. return again as the wheel turns and be with us once more. even as our lord accepts the mantle, walk with him through the darkness, to come again into the light" priest stands and faces priestess. she holds helmet high over his head. a covener stands by the cauldron, with fire ready. priestess "here do i display the symbol of our lord: he who rules death and that which comes after; the dweller in the darkness; the husband/brother of the light. may he guard us and guide us in all that we do, within and without this circle. with our lady at his side, may he lead us through hardship and bring us, with hope, into the light" priestess places horned helmet on priest's head. as she does, covener lights the cauldron

onal physical life are called personal symbolism. lesson seven: meditation, dreams and the minor sabbats 185 universal symbolism includes those things that remain true for all humankind throughout the ages. included are colors, numbers, form and sexual identity (i.e. male and female. they come from the super-consciousness and therefore are timeless. a case in point is transportation the universal symbol of spiritual advancement. as material technology has advanced, the application of symbology has kept pace. so transportation may take one of the modern forms of conveyance, such as rockets, planes, steamships, trains or automobiles, or one of the timeless modes of riding on the back of an animal or walking. it would be impossible to list all the universal symbols here, but a general samplin

n may take one of the modern forms of conveyance, such as rockets, planes, steamships, trains or automobiles, or one of the timeless modes of riding on the back of an animal or walking. it would be impossible to list all the universal symbols here, but a general sampling is given in the section on universal symbols. interpreting your dreams the eminent psychologist carl jung once stated "no dream symbol can be separated from the individual who dreams it" keep this thought in mind as you study the following concepts. notice that almost all of the universal symbols have various shades of meaning. in fact, some even have contradictory meanings. the interpretation of such symbols can only be done by you, the dreamer, through consideration of your own feelings towards the dream, the symbol and

BUDGE E

the gods of the tuat" p. 24 the hieroglyphics above the full moon read, and those above the stern of the boat read "field of him that beareth up urnes" the ends of the second boat likewise terminate in click to view the boat of the goddess hathor. bearded human heads, but each is surmounted by a pair of plumes. in the centre of the boat, between two goddesses, stands a huge sistrum, which is the symbol of the goddess hathor, and indicates that the boat is that of hathor, or of hathor-isis. in the fore part of the boat is a beetle, which is described as "this great god neper" p. 25 [paragraph continues] above the goddess to the left of the sistrum are written the words "their boats send forth their words" over the plumed head in front is written and over that at the other end of the boat "

9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a palm branch; their names are neha (or nareh, makhi, and renpiti. 21. a god, who holds a knife in his left hand, and is called afau, 22. a god, holding in his hand the symbol of "year" who is called fa-ar-tru. click to view second hour. lower register. gods nos. 16-22. the text referring to the gods in the upper register reads- p. 34"[those who are in this picture] praise this great god after he hath come forth to them, and behold, it is their words which lead him to them; they lament when he hath passed onwards, having spoken words to them. behold, these gods a

your slaughtering knives, fetter and bind with your hands [this] figure which is with you, so that i may journey past you in peace. whosoever knoweth this shall pass by the goddess in peace" the entrance into the sixth division of the tuat is made through a door in the lower register, which is guarded by a serpent "who openeth it himself" here, too, appears the large five-rayed star which is the symbol of the planet venus, and is described as the "living god which journeyeth, and journeyeth, and travelleth" next: chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. sacred texts egypt ehh index index previous next p. 116 chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. in the scene which illustrates the sixth division of the tua

he four heteptiu gods. click to view the four kings of the north. click to view the four "spirits" p. 120 khu, i.e "spirits" immediately in front of these gods is an enormous serpent with five heads, which is called ash-hrau, i.e, the "many-faced" the body of this serpent is bent round to form an oval, and within it lies on his back the god afu, who is holding upon his head a beetle, which is the symbol of the god khepera. the text written above reads- click to view the serpent ash-hrau. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye kings

of ra every day, and they have their life through his voice. the work which they have to do in the tuat is to convey along souls, and to accompany the shades of the dead click to view "the serpent am-khu and the heads of the four children of horus" p. 135 and to make provisions for spirits [and to find for them] water" 13. the monster serpent am-khu, with his head raised from the ground, and the symbol of "life" under his head. out of the crest of each of the four undulations of his body springs a bearded head, and the four heads are those of the children of horus--mestha, hapi, tuamutef, and qebh-sennu-f, the text which refers to the serpent reads "this serpent is himself invisible to this great god, but these forms (i.e, the heads of the four children of horus) have their being in his f

CASE PAUL F THE BOOK OF TOKENS

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 superior nature, t

elf to the subtle principle of life eternal. 8 mine inferior nature is the bond of union between myself and all created beings. hence it is likened to gimel, the camel, which bringeth a man safe through desert wastes from city to city. again it is likened to gimel because the camel beareth rich and costly merchandise. and again, for that the camel betokeneth travel and communication, being thus a symbol of change, and of the flux and mingling of ideas borne upon the stream of memory. happy is he who bestrideth this camel of mine inferior nature which bringeth them who learn the secret of its mastery unto me, their lord. a task most difficult and laborious is the conquest of the power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these s

ut 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first emanation, which implies the duad and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to the magician, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, intervenes between each two manifested elements. the logical place for 0 in a definite series is before 1, but it is also the reality manifested as 1, or as any other number [46] c o m m e n t ox d a l

mber of letters in the alphabet. thus the book of formation says "twenty-two basal letters: he designed them, he formed them, he purified them, he weighed them, and he exchanged them, each one with all: he formed by means of them the whole creation and everything that should be created (subsequently" book of formation, 1: 2, stenring's translation. hence d l th, 434. is held by our author to be a symbol of division, just as a door divides what is outside a house from what is within, because 434 digits to 11, the half of 22. the letter-name, d l th, is concealed in the saying "the lord is a man of war, because the hebrew for "man of war, used in exodus 15: 3, is ish milkhamah, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabali

even as to moses "thou shalt see my back parts, but my face shall not be seen" no matter how far thou goest, i have already passed that way. thou shalt never see me as i am, but thou mayest know me in what i have done. the wise discover me in my works. 9 no man perceiveth me as father, until as mother i have brought forth creatures. the following of heh after daleth in the alphabet is a sign and symbol of this truth. even as aima, the mother, concealeth the yod of ab, the father, so doth heh, though the wise call it "the mother, wherewith creation took place" conceal that same paternal yod, since heh in its plentitude is the number ten. therefore the letter heh belongeth to my paternal mercy, since in the number four, which appertaineth unto chesed, mercy, is the number ten concealed, eve

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

tly tend to learn the same thing more readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the f

connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom si

s in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol representing some bad memories you wished to shed, and cast the stone into fast-flowing water. alternatively, you could bury it, together with quick-growing seeds or seedlings to transform the redundant into new life. binding magick binding magick has two functions, one to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, usin

ut healing you will receive in return threefold healing in indirect but powerful ways. the four stages of magick although there are many different kinds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combine one or more steps. the focus this defines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a sym

sing the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are working alone, hold the symbol while speaking words that summarise the purpose of the magick. you may be surprised to discover that it is your wise psyche speaking, guiding the intention towards what you truly need or desire- and afterwards you realise it could have been no other way. if you are working in a group, a declaration of intent, created by the group collectively before the ritual, is a good way of focusing the

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ght be read as an allegory of the religious sojourn of blacks in america, with nana's charm as a metaphor for a legacy that some have chosen to preserve, and others to reject. rather than dismissing the hand as an object of superstition, i want to black magic page 4 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 argue for its deeper significance, as a symbol of the survival of a kind of magical spirituality in the african american experience. this book is about the creations that black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refers to the beliefs and actions by which human beings interact with an invisible reality. but it is also about religion, which may be defined as a viable s

what the body of his clothes was made of c he carried a real snake in his hand. c he whipped that snake around his head, cracking it like one of those big whips that you have for horses.[19] other descriptions focus on the apparel of african american conjure practitioners. some specialists adopted accessories that they claimed had supernatural significance. tinted or dark glasses, for example, a symbol of second sight that "blocked a man's view" of the conjurer's "eyes and thoughts" were a noted item among some practitioners. to enhance their status as the descendants of africans, some conjurers acquired exotic paraphernalia, such as wells brown's dinkie, who wore a shed snakeskin about his shoulders. others carried elaborate carved walking staffs and canes as the trademarks of their prof

goes duh devil" and dorsey later recovered. sarah handy noted that one doctor's treatment included the burning of "various black magic page 66 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 vile-smelling powders" in a patient's room, followed by his opening a window "to let the devil out" the devil was incarnated in the form of a snake, an archetypal symbol for evil in the biblical tradition.[33] these accounts offer numerous possibilities for understanding physical affliction among african americans. some patients and practitioners balanced multiple ideas in order to interpret the causes of sickness and misfortune in their lives. a late-nineteenth-century exslave narrative shows how individuals might propose a variety of reasons for their vic

of the critical concerns of his african american contemporaries. enduring the scourges of poverty and marginalization, blacks urgently sought opportunities for education and representative leadership. but what conveyed joplin's bleak assessment of african american culture was the three crude and shameless conjurers, who epitomized the slave tradition. for joplin, conjure was the most conspicuous symbol of the moral impoverishment and backwardness of black people. his contempt for supernatural traditions was shared by other african americans who aspired to racial advancement. thus, even as it integrated african american experiences into musical theater, treemonisha frankly depicted the rival forces that engaged.and divided.many black americans as well. this chapter explores some of the pub

e a new system of accommodative education for african americans in the south that would redirect the culture and consciousness of the african american black magic page 81 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 masses.[17] it was therefore fitting that hampton, one of the most prominent of the new black colleges in the south, would seize on the symbol of conjure in its attempt to reorient african americans and their cultural traditions.[18] hampton's founder, the former union general samuel chapman armstrong, tirelessly promoted this mandate. slave culture, armstrong believed, was the dual product of social and environmental forces. having worked among the freedpersons, armstrong had determined that many of the traditions that blacks adh

COLLIER IRENE CHINESE MYTHOLOGY

ffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was over, and panku, the creator, was dead. in his place, he left a world that sparkled and twinkled with splashes of bright blues, vibrant greens, dusky browns, and clear, cold rushing waters. chinese mythology 20 questions and answers q: why was an egg a good symbol for the beginning of the world? a: many creatures are born from eggs, a symbol of life. each egg is round like the world, and contains all the nutrients essential for developing life. q: what were panku s first feelings about chaos, and how did they change? a: initially, he was fascinated by the noise and exploding gases, but later the noise and disorder irritated him, and he longed to retu

. yang is male, dry, hot, the sun, the spring and summer, the bright and the dry land. they struggle with each other for supremacy. from their struggle comes the dynamic which drives the whole of life. for they are found locked together in every being, every situation. as one seems to be gaining the ascendancy, the other arises for they each carry the seed of the other within them as the yin yang symbol so clearly illustrates.3 22 2 nuwa creates people introduction whereas panku, the creator of the universe was male, the creator of people was a female goddess named nuwa. nuwa is briefly mentioned in several ancient chinese texts, a classic of history (eighth century b.c, a classic of mountains and seas (third century b.c, and questions of heaven (fourth century b.c).1 in addition, many ima

een 2436 2255 b.c.1 myths about him are linked to the people of the southwestern part of china. plants and herbs often appear in the background of chinese stories. the mythical fusang tree is reputed to be over ten thousand feet tall and spreads its leaves out over two thousand feet. because the tree appears in many ancient tombs, paintings, and sculptures, it once must have been a very important symbol. although some versions of the story depict the fusang as a hibiscus, the mulberry tree is probably its basis. one variety of the mulberry, morus alba, is native to china. growing more than fifty feet tall, its leaves are used to feed silkworms. strands from the silkworms cocoons are woven together to create silk, the strongest of all natural fibers. the cloth is lightweight and cool to the

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ds of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other

the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planet

ower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and acti

should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a

he words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty y

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

earth, and by that, i don't only mean the re-emergence of women into areas of decision-making. i mean the reawakening of female energy within the male form also, and a softening of the indoctrinated desire of so many men to dominate and to follow the macho man programming. this reemergence of female energy is symbolised as 'the return of the goddess. it is highly appropriate that the obelisk (the symbol of male energy) should be so important to the brotherhood over the centuries, because it is, after all, a brotherhood, not a brother-and-sisterhood. the secret societies are almost entirely male-dominated with women excluded from the knowledge and decision making. look at the freemasons as an example. it is a male preserve, with their wives wheeled out for the annual dinner like a piece of

t. they devoted themselves to maritime activity. the explorer, vasco de gama, was a knight of 30..and the truth shall set you free christ, as was prince henry the navigator, a grand master of the order. columbus's father-in-law was one of prince henry's captains, and inherited maps and charts from him which columbus used to 'find' the americas. the red cross on a white background was the templars symbol. it was outlawed by the pope at the time of the purge. columbus's ships sailed with the red cross on a white background!3 his historic journey was funded by king ferdinand of aragon, spain and queen isabella of castile, spain, whose marriage helped to unify spain. these were 'catholic' monarchs funding a trip by a man flying the flag of the knights templar. more than that, other support cam

the new united states of america. they, and other brotherhood groups, have never conceded that control to this day. how appropriate, then, that when the founding fathers commissioned a design for the great seal of the united states, it included the classic brotherhood (prison warder) symbols which go back to ancient egypt and beyond, including the pyramid and all-seeing eye. above and below this symbol are two latin phrases, annuit coeptis and novus ordo seclorum. these translate as "announcing the birth, creation, or arrival" of "a new order of ages. in other words, announcing the creation of the new world order. the founding of the united states was a massive step forward in the plan for centralised global power. today this part of the seal can be found on every dollar bill (see figure

in other words, announcing the creation of the new world order. the founding of the united states was a massive step forward in the plan for centralised global power. today this part of the seal can be found on every dollar bill (see figure 4, and again this is very appropriate, given that the elite controls the american economy and everyone else's. the decision to put the pyramid/new world order symbol on the dollar was made by the 33rd degree freemason, franklin d. roosevelt, in 1935, with the full support and the birth of the brotherhood 35 encouragement of his vice president, henry wallace, another 33rd degree mason.11 mr roosevelt will be making many appearances in the text of the next few chapters. the american flag, the stars and stripes, was also designed to reflect brotherhood sym

e advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westover airforce base, massachusetts, to professor charles h. hapgood, of keene college, new hampshire, on july 6th, 1960. quoted by graham hancock in fingerp

DAVID ICKE CHILDREN OF THE MATRIX

ta reticuli, arcturus, aldebaran, and elsewhere. australian aborigines, african tribes, the babylonians, and south american indians are just some of the diverse peoples who claim ancient connections with such places. the reptilians are a tall, mostly humanoid-type race, with snake-like eyes and skin and they are connected to the classic "greys" with the big black "eyes, which have become the very symbol of the "et. often these various extraterrestrial factions battled for supremacy in the legendary "wars of the gods. these technologically advanced beings were believed to be gods by the human races because of the apparently miraculous feats they could achieve with their technology and flying craft. by the way, for those who find it impossible to conceive of "intelligent" life forms and huma

anunnaki of the sumerian tablets could be these beings from sirius. he further proposes that the body of the sphinx is that of a dog and not a lion, thus symbolising the dog star, sirius,9 and some researchers also suggest that the face of the sphinx is that of a woman, not a pharaoh. the egyptians certainly depicted their lion bodies very differently to that of the sphinx and the dog is a common symbol in ancient mythology.10 in fact, ancient egyptians revered the dog and their dog symbol was a code for sirius" the sirius system was symbolised as feminine and so a dog's body with a woman's face would make* it is the reptilian bloodline that most concerns us in this book, but there are others of extraterrestrial origin, also. cherokee and mayan records in north and central america and the

als under a 40-foot stone owl, as detailed in the biggest secret. i will mention more about this later on. the freemasons and other secret societies within the illuminati web have sirius as their focus. it is known as the eastern star- the very name for the freemasonic organisation that allows women to become initiates.23 sirius is the first star to rise in the east in the latitudes of egypt. the symbol of the eastern star is the symbol of satanism, the inverted pentagram, and that is their symbol for sirius (figure 2. the pentagram within a circle is used by satanists in their rituals to draw other dimensional demonic entities into this world or to "draw down the kingdom of satan into manifestation on earth, as one writer put it. the pentagram is symbolised by the goat head known as the "

ce after 1307. the goat head is also associated with the sirius system. the ancients designed massive temples to point directly at the spot on the horizon where sirius appeared at the "rising" and their key rituals were focused on sirius, just as many of the illuminati's are today. one example of these sirius-aligned structures is the temple of isis at denderah in egypt.24 the goddess, isis, is a symbol of sirius in egyptian myth. robert temple suggests in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys, represents sirius b. isis was said to be visible and nephthys invisible, just like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt

sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults that worship the serpent or reptilians. credo mutwa, the zulu shaman, says that their legends call sirius the "star of the wolf. the leader of the reptilian "gods" known as the anunnaki is named in the sumerian tablets as an (later anu. he was represented by the jackal or dog. associated with sirius in egyptian belief was orion and, interestingly

DAVID ICKE THE BIGGEST SECRET

aohs were often pictured withserpents; the phoenicians had agathodemon, another serpent figure; the voodoo peoplehave a god they call damballah wedo, who is depicted as a serpent; and the hebrewshad nakhustan, the brazen serpent. the ancient british god, known as the dragon-ruler of the world, was called hu and from this, very appropriately i would suggest,we get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the firs

sness would have survivedbecause consciousness is energy and energy is indestructible. it can only be transmutedinto a different form. what happened to that dinosaur consciousness that dominated theearth for 150 million years? as weve seen, the earliest accounts of assyria, babylon,old testament history, china, rome, america, africa, india and elsewhere, featurestories of the dragons. the serpent symbol has also been found in ancient britain,greece, malta, egypt, new mexico, peru and all over the pacific islands. there is anunmistakable resemblance between some dinosaurs and ancient depictions of dragons.several species of small indo-malayan lizards with webbed wings look so much likedragons that they have been given the name draco after the star constellation fromwhich the reptilian hiera

hort teeth and yellow slanted eyes. the things that stick in my mind are thebeings that look like reptiles, or the velcoci-rapters. they are the cruellest beings youcould ever imagine and they even smell hideous.41on the ship she remembers seeing the germans and americans wearing an insignia, ablue triangle with a red-eyed dragon and circle around it. a contact later told her that shesaw the same symbol at fort walden in the united states. a winged serpent symbol couldalso be seen on the sleeve of an israeli soldier as he comforted the daughter of theassassinated prime minister, yitzhak rabin, at her fathers funeral in 1995 (see newsweek,november 20th 1995) one of alex christophers specialities is the new denver airportwhich is reputed to be a cover for a deep underground reptilian-human b

re built by the brotherhoodnetwork. there are also gargoyles on a building in dealey plaza where presidentkennedy was assassinated and now they turn up again in a modern airport built on analleged underground reptilian base. gargoyles are symbols of the reptilians and that iswhy you will find them at denver airport. the capstone or dedication stone at the airportis marked with the classic compass symbol of the freemasons and it stands in part of theterminal called 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 greendart

into europe. even the british title of sir,conferred by the queen on her selected subjects, comes from an ancient snake-goddess(reptilian) called sir, which relates to the anunnaki goddess, ninlil or ninkharsag, in thesumerian tablets. her husband, enlil, was called the splendid serpent of the shining eyes.his brother, enki, was also known as a serpent and his emblem was two entwined serpents,the symbol of his cult centre at eridu, and of the modern medical profession. the symbolis known as the caduceus (see figure 5. this information comes from the sumeriantablets as translated by zecharia sitchin and described in his books. therefore i found itstaggering that sitchin personally told me there was no evidence of a serpent race and figure 5: the ancient caduceus,symbol of the modern medical

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

have listed at the very bottom of their home page, noting the extremely satanic, anti-christian subjects of which the invisible fraternity is comprised. below are a few of these subjects as kessinger's has listed them: this is the heart and soul of the invisible, inner fraternity. the absolute darkest part of this heart is phallicism, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of the resurrection by the tomb of buried deity [morals and dogma, p. 393] now, you know why you see so

of antichrist from the beginning. the capital is washington, d.c. in 1791, pierre charles l'enfante(the designer, who was a freemason, laid out governmental center of washington, d.c, he planned more than just streets, roads, and buildings. he hid certain occultic magical symbols in the layout of u.s. governmental center. when these symbols are united they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of which are represented in washington d.c (the united states capital) many people have natural tendencies to want to disbelieve unpleasa

f the biblical great tribulation. our leaders are currently calling this system the new world order! the u.s. capital building once they are hidden, these occultic symbols are thought to possess great power. the snake basilisk is "said to have the power to destroy all upon whom it looks. to a person who is not an occultist, they will have no concept of the true hidden meaning contained within the symbol. and that hidden purpose is to communicate certain meanings to other occultists while hiding this meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, p

our points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washington, d.c. the satanic symbol& the masonic layout of washington d.c. in the street layout of washington d.c, the fifth point is the white house, a symbol placement which represents the intention that the spirit and the mind of lucifer will be permanently residing in the white house. the map i found isn't all that accurate as far as the streets are concerned, but it will have to do. the white house makes up the southern

h outlined luciferic design. but, there is much more symbolism expressed by the circle in occultic thought. the circle has also been used as a halo above a person's head, denoting that "he or she is in direct communication with the spiritual world. the circle has also been utilized to represent the sun, especially in spiritual terms, denoting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid on the american one-dollar bill? this eye is within a triangle, but the important factor to realize is that the eye is atop a pyramid. of course, a pyramid is nothing more than a triangle. look again at the triangles formed by the goathead pentagram. four out of five triangles of the goathead has a circle, representing the

DAVIDSON DAN SHAPE POWER

n manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the us

e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if you apply them, can enhance your life and understanding of the universe in which we live. in order

ship of an aetheric stress wave to an em wave is the premise that when two em waves which are 180 degrees out of phase are combined, the energy of the two waves do not collapse to zero as today's accepted mathematics of em phenomenon would argue; but instead, create an aetheric stress wave which contains the combined energy of the two em waves. stated mathematically, e(-e= s, where s> 0 where the symbol" is read "is not equal. this mathematics of converting em to an aetheric wave is akin to examining the forces when a block of steel is compressed in a powerful vice. the net external force on the steel is zero; however, internally the steel's atomic crystalline lattice structure experiences stress. the most interesting aspect of this energy combining is the fact that the converse is also tr

sented as an infinite series of intersecting tangent lines. the focus point is the center of the circle. the intersecting lines actually cross energy fields in the center of the circle. therefore, aether will be concentrated in the center of the circle. this means the circle acts as an aetheric pump to draw in energy and concentrate it at the center. figure 1.4.9-1. shape power of a circle 1.4.10 symbol from mary a healing energy symbol given to a healer from beloved mary, mother of jesus, was tested as a shape power device. the symbol is shown in figure 1.4.10-1. when i drew the symbol for clairvoyant tests, we found that aetheric energy immediately streamed into the top spiral and its associated triangle contained it. then the aetheric energy flowed into the bottom triangle and shot out

, mother of jesus, was tested as a shape power device. the symbol is shown in figure 1.4.10-1. when i drew the symbol for clairvoyant tests, we found that aetheric energy immediately streamed into the top spiral and its associated triangle contained it. then the aetheric energy flowed into the bottom triangle and shot out the bottom spiral, transformed and improved, brightening the room where the symbol was drawn. figure 1.4.10-1. shape power of healing symbol 1.5 natural enorgy flows in section 1.4, a few simple geometric shapes were examined to show how simple patterns mold, shape, intensify and direct aether; even to the point of changing aetheric frequency relationships in the 12-tesseract to yield color modifications in the aetheric field around the tesseract. however, there is still

DEITUS

been said that man creates god in the image of himself and the devil in the image of his enemy. god is, it is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heaven and hell, reincarnation, and all of the other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys that this world has to offer, and scoff at those who rejec

DEMONIC BIBLE

iests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the church of satan made satanism fun while maintaining that there was nothing occult or sinister in its philosophy or practice. satan, to the church of satan was a miltonian figure, a symbol of defiance against tyranny. it is satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned fro

he "i am" of my being is. i am lucifer. i am satan. there is one thing common to all gods man has created. every man-made god is static and unchanging. yahweh resides in heaven, unchanging, unbending, the creator of the universe and all that it contains. christ sits at the right hand of god ready to judge the living and the dead. zeus resides in mount olympus holding aloft the lightning bolt, his symbol of divine power. the values of society and the structure of its institutions are defined as "good" that which threatens society is defined as "evil" the definitions of good or evil change from nation to nation and from century to century. god is defined by that which is "static" and unchanging. that which is "dynamic, a potential threat to the status-quo such as war, revolution, political u

, 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 front of altar or below wall plaque, black hooded robes (worn by all participants, baphomet amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparations for the ritual. 2. participants dress in hooded black robes and wait outside the ritual chamber. 3. light 2 black ca

DIABOLUS

ad who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, thi

hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-rom

an to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, that when the imagination can adapt consciousness (through the subconscious) with the image of satan then the transformation begins. once the initiate has embraced the path, there is no turning back. one may fall from the path; such is a kiss of death to the individual in question based on their own

source of being. the bible further describes satan as how he had fallen, which presents a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his an

s are manifested from an idea which emerges from the imagination inspiration guides and brings that which we desire spiritually and physically. as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

t last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will

y. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to accomplish a specific task. biorhythms: the regular rhythmic cycles of the physical body, which may have an amplitude of days, weeks, or even months, and which vary in intensity from individual to individual. bi

the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbol of the argentium astrum [a.a,(q.v. hermetic order of the golden dawn, the [g.d: a secret society organized in the late 1880's. it was able to unite several forms of magick and occult philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (

zed in the late 1880's. it was able to unite several forms of magick and occult philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applicati

spine, ready to rise through the spine to the top of the head and bring down enlightenment. actually, this was an allegory. in reality, the energy is controlled by the mind- l- lamen: originally a plate of metal upon which occult names or symbols were inscribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the go

DION FORTUNE CEREMONIAL MAGIC UNVEILED

atever system i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which is lacking in original systems, however theoretically correct or aesthetically beautiful they may be. it is my belief that mathers got the keys to his system from the mysterious manuscripts, and that these connect up with the genuine european tradition whose symbol is the rose on the cross, and concerning which so little is known. i cannot prove this statement on the physical plane, because i have never been allowed a sight of those manuscripts or any opportunity to test the statements that are current in the order concerning its origin; but from the psychic experiences i have had in connection with the "golden dawn" i have formed the above opinion, f

DION FORTUNE MYSTICAL QABALA

e spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. a technique that is being actually practised is a growing t

could be handed on from generation to generation, their explanation being communicated verbally, and the true interpretation would never be lost. when in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. it is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition "by mouth to ear" 16. the organised temporal force of the church availed to drive all rivals from the field and destroy their traces. we little know what seeds of mystical tradition sprang u

formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a compendium of science, psychology, phil

cience, psychology, philosophy, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up synthetic concepts; the former analyses abstract concepts. it goes without saying, however, that before a concept can be analysed it must first be assembled. someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found under

ns ef seers have given their lives to the task, the concepts still remain so abstract that it is only after a long course of discipline, called yoga in the east, that the mind is able to apprehend them at all. 6. the qabalist goes to work in a different way. he does not attempt to make the mind rise up on the wings of metaphysics into the rarefied air of abstract reality; he formulates a concrete symbol that the eye can see, and lets it represent the abstract reality that no untrained human mind can grasp. 7. it is exactly the same principle as algebra. let x represent the unknown quantity, let y represent the half of x, and let z represent something we know. if we begin to experiment with y; to find out its relation to z, and in what proportions, it soon ceases to be entirely unknown; we

DION FORTUNE PSYCHIC SELF DEFENSE

roposed to strip the graveclothes from the body of someone's wife or mother and photograph it stark naked. when it comes to the question of a mummy's curse, i am afraid that my sympathies are entirely with the mummy. the initiate is strictly counselled that he should never blaspheme the name by which another knoweth his god, for it is the same force that he himself worships represented by another symbol "the ways to god are as many as the breaths of the sons of men" says the old arab proverb. we should have enough sympathy with the struggles of another soul towards the light not to desecrate the things that are sanctified by his hopes and endeavours, even if by nothing else. the father of us all may understand their significance better than we do, and by his acceptance consecrate them for

me nine inches high, and its owner had dug it up herself on the site of a burmese city that had fallen in ruin and been swallowed by the jungle. it was placed on the floor in an angle of the stairs, and served as a doorstop upon occasion. i had a flat on the top floor, and had to pass the melancholy little buddha each time i came in or went out, and to me it seemed a desecration to see the sacred symbol of another faith treated thus. i tried to point this out to her, and asked her how she would feel if she saw a crucifix thus utilised, but without result. meanwhile the little buddha sat there patiently, getting the carpet-sweeper pushed in his face and receiving libations of slops. one day, passing upstairs bearing a bunch of flowers, i was prompted to throw before him one of the tradition

ed from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, patroness of witchcraft and childbirth. we have already noted that the qlippoth of the sphere of luna are called the obscene ones. hence it is that when the unstable soul advances by the path of saturn that bridges the astral and enters the sphere of luna, he touches her hecate aspect and finds himself en rappart with the gamaliel, the obscene ones, whose chief i

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 either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth inf

nal. the old device of making a wax image and melting it before a fire, or driving nails into a wooden statue, baptised with the name of the victim, are frequently met with in the records of witch-trials. the actual driving of the nail has no conceivable effect upon the victim, but it helps the concentration of the operator. the talismanic method in various forms is also employed. a talisman is a symbol representing a certain force, or combination of forces, depicted upon a suitable substance and magnetised by ritual. it can be made from anything which will retain magnetism; metals, precious stones or parchment are usually employed; paper is less effective unless it be enclosed in a metal case. water and oil can be effectually magnetised but soon lose their potency. a talisman is made by i

DONALDTYSON PENTA

the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson the truth about pentagrams (eliphas levi's interpretation of the pentagram) the pentagram is a graphic symbol composed of five interlocking line segments in the shape of a five-pointed star. it was also known as the pentalpha because it resembles the uppercase letter a repeated five times and arranged radially so that the legs of the letter overlap (pente is the greek word for five, and alpha is the name for the first greek letter, which is shaped like the english a. it is also sometimes called a p

gram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient hist

neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almos

olent purposes. it represents the body of man standing with arms and legs spread apart. the points of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram represents the head of a goat, regarded as a satanic symbol by levi. the points of the inverted pentagram fall on the goat's two horns, two lowered ears, and beard. an upright pentagram can be made into an inverted pentagram, and vice versa, merely by rotating the pentagram slightly, or by reflecting it from top to bottom- upright and inverted pentagrams have the same shape, but a different orientation. usually it is stated that the inverted pentagr

DONALDTYSON SIGIL

t. return hy home resources demons bios fiction tyson the truth about sigils (seal of the demon astaroth, showing his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word

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

seal is a more polished graphic representation of the spirit. it is often circular or oval in shape, and usually contains the sigil of the spirit inscribed in its center. it may also bear the name of the spirit in latin, greek or hebrew letters around it edge, and other occult symbols such as glyphs of the planets, zodiac signs or elements. by connotative usage, a physical object bearing a spirit symbol, such as a medallion, is more likely to be referred to as the spirit's seal, whereas the drawing of a spirit symbol in a manuscript is more apt to be called the spirit's sigil (occult characters associated with ophiel, spirit of mercury, from the nigromancia of roger bacon) confusion arises because the terms "sigil" and "seal" are often used indiscriminately. compounding this perplexity, bo

mes referred to as signatures or characters. this is understandable, when we consider that in past ages, when few common persons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's go

nciple. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

y osiris was a form of the sun-god, and, speaking generally, he may be said to have represented the sun after he had set, and as such was the emblem of the motionless dead; later texts identify him with the moon. the egyptians asserted that he was the father of the gods who had given him birth, and, as he was the god both of yesterday and of to-day, he became the type of eternal existence and the symbol of immortality; as such he usurped not only the attributes of ra, but those of every other god, and at length he was both the god of the dead and the god of the living. as judge of the dead he was believed to exercise functions similar to those attributed to god. alone among all the many gods of egypt, osiris was chosen as the type of what the deceased hoped to become when, his body having

s claimed to be the resting place of the body of osiris. 3. a name of osiris when his scattered limbs had been brought together and built up again into a body by isis and nephthys: see lanzone, dizionario, p. 714. the name means "lord of entirety" 4. i.e, the one who draws the world. 5. seker is, like ptah, osiris, and tenen, a form of the night sun. at the festival of this god, the hennu boat, a symbol of the god seker of memphis, was drawn round the sanctuary at dawn at the moment when the sun casts its golden rays upon the earth. for a list of seker's shrines, see lanzone, dizionario, pp. 1117-1119. see also wiedemann, religion, p. 75; pierret, panth on, p. 66. 6. a name of osiris which, as an important name, is written at times in a cartouche, e.g. it is usually explained to mean "the

he deceased, kneeling in adoration before the lions supporting the horizon, takes the place of the table of offerings. here the artist probably intended to represent the souls of ani and his wife making these offerings to the lion-gods. 2 the name of the sanctuary in which the bennu bird was worshipped was het-bennu. greek writers called this bird the phoenix, and the egyptians considered it as a symbol of osiris. in a text quoted by brugsch (w rterbuch, p. 397, it is said plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (1 of 14 [8/10/2001 11:27:39 am] to have created itself. the bennu was also worshipped at diospolis parva in upper egypt; and it was asserted that the thigh of osiris was preserved in one of its sanctuaries, and his phallus in another. 3 for examples of such v

efore the god khepera, beetle-headed, who is seated in the boat of the rising sun (to illustrate lines 116 ff. 4. two apes, emblematic of isis and nephthys (to illustrate lines 124, 125. 5. the god tmu, seated within the sun-disk in the boat of the setting sun, facing a table of offerings. 6. the god rehu, in the form of a lion (to illustrate line 133. 7. the serpent uatchit, the lady of flame, a symbol of the eye of ra, coiled round a lotus flower. above is the emblem of fire. text [chapter xvii (1) here begin the praises and glorifyings[2] of coming out from and going into (2) the glorious neter-khert in the beautiful amenta, of coming out by day[3] in all the forms of existence which [1. compare the following variant from a papyrus in dublin. in the papyrus of hunefer, before the scene

had not come into being (6) in visible forms.[2] i am penti, i, osiris the scribe ani, triumphant, am the heir of the great gods" next: plate xvii. plate xvi. http//www.sacred-texts.com/egy/ebod/ebod23.htm (4 of 4 [8/10/2001 11:28:17 am] sacred texts egypt index previous next plate xvii. vignette: ani standing in adoration before three gods, each of whom holds a sceptre in his left hand, and the symbol of life in his right [1. adding thest ftu, from the papyrus of nebseni. 2. var# axemu. this word see brugsch, w rterbuch (suppl, p. 279] p. 317 text [chapter xciii (i) the chapter of not letting a man pass over to the east in the underworld. saith osiris ani "hail, manhood of (2) ra, which advanceth and beateth down opposition; things which have been without movement for millions of years c

EMPERORS NEW RELIGION CHURCH OF SATAN

lasts. this is a recurring theme in the second section of the satanic bible. followers of the church of satan are encouraged to make that of satanism which suits each individual follower s best needs: as far as satanists are concerned, taking the way things are and taking what suits you best and dwelling on it that s what it is all about [10, p. 234] the church of satan generally uses satan as a symbol of man s nature as that of any other animal, and rejects the belief in satan as an anthropomorphic being. some of anton lavey s closer associates, however, seem to have been told a different story. for example, michael aquino, who resigned from the church of satan and formed a new organization, the temple of set in 1975, explains that the belief in a literal devil: was axiomatic to all of o

ower does not accept other views as satanic that the church of satan administration typically responds with an explanation that the follower s one true way attitude is not appreciated. such enforced dogmalessness ensures that dabblers will not defect to another religion. the periphery does not travel that far in their quests for insight. these individuals read the satanic bible or wear a baphomet symbol and consider themselves satanists, but have only very limited insight and interest in their religion and can better be described as identity satanists than philosophical, ideological, or religious satanists. they are somewhat comparable to people wearing hip hop pants to display a sense of belonging. 3. active recruiting the church of satan states that it does not solicit memberships [1, bu

mples that the church of satan s administration has divulged personal membership information about followers who turned on the church of satan [44, despite the organization s claim in the affiliation information that: an individual s membership is held in strictest confidence by the church of satan [1] other attempts to keep a monopoly on satanism include the church of satan s use of the baphomet symbol (figure 6. reportedly, the church of satan originally used an exact copy of the baphomet symbol displayed on the front cover of magic and the supernatural [45] on membership cards and other material, but has later produced a cleaned-up rendition [46. the church of satan does not own the original symbol, but the church of satan has attempted to prevent other organizations from using any rend

e 6. reportedly, the church of satan originally used an exact copy of the baphomet symbol displayed on the front cover of magic and the supernatural [45] on membership cards and other material, but has later produced a cleaned-up rendition [46. the church of satan does not own the original symbol, but the church of satan has attempted to prevent other organizations from using any rendition of the symbol claiming it to be a copyright violation against the church of satan [23. because the precise rendition is less important than symbolism when it comes to religious symbols, the church of satan s aggressive trademark protection indicates that there is something else at stake than the use of the religious symbol. the church of satan often argues that if not for anton lavey, other organizations

s something else at stake than the use of the religious symbol. the church of satan often argues that if not for anton lavey, other organizations would never have thought of referring to themselves as satanic. this argument is questionable, however, because it is based on the improbable premise that no-one else would have designed an organization and called it satanism dur- figure 6. the baphomet symbol was copied by the church of satan from the front cover of maurice bessy s book, magic and the supernatural (left. the current edition of the satanic bible uses the same symbol (right, but with several clean-ups compensating for the somewhat blurred rendition on bessy s book. although the precise rendition is less important than symbolism when it comes to religious symbols, the church of sat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ubsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egy

hus: a ab abr abra abrac abraca abracad abracada abracadab abracadabr abracadabra or the reverse way. the pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is said to have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 1460) little biographical information exists concerning this german jew, who was an alchemist, magician, and philosopher, ca. 1400. what is known is mo

f alchemy the grand objects of the alchemical art were (1) the discovery of a process by which the baser metals might be transmuted into gold and silver (2) the discovery of an elixir by which life might be prolonged indefinitely; and there is sometimes added (3) the manufacture of an artificial process of human life (see homunculus. religiously, the transmutation of metals can be thought of as a symbol of the transmutation of the self to a higher consciousness and the discovery of the elixir as an affirmation of eternal life. the transmutation of metals was to be accomplished by a powder, stone, or elixir often called the philosophers stone, the application of which would effect the transmutation of the baser metals into gold or silver, depending on the length of time of its application

popular library, 1967. amandinus a variously colored stone, said to enable the wearer of it to solve any question concerning dreams or enigmas. amaranth a flower that is one of the symbols of immortality. it has been said by occult magicians that a crown made with this flower has supernatural properties and will bring fame and favor to those who wear it. it was also regarded in ancient times as a symbol of immortality and was used to decorate images of gods and tombs. in ancient greece, the flower was sacred to the goddess artemis of ephesus, and the name amaranth derives from amarynthos, a hunter of artemis and king of euboea. there are many species of amaranth, some with poetic folk names such as prince s feather and love-lies-bleeding. the amazing randi stage name of professional conjur

l to western angelic and magical lore appear: uriel, who angel of north america encyclopedia of occultism& parapsychology. 5th ed. 52 reigns over clamor and terror; and gabriel, who reigns over paradise, and over the cherubims. as the roman catholic mass evolved, michael, now a saint, was invoked as a most glorious and warlike prince, the receiver of souls, and the vanquisher of evil spirits. his symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. it may be noted that god himself is called the angel of the covenant, because he embodied in his own person the whole power and representation of the angelic kingdom, as the messenger, not of separate and temporary commands, but of the whole word in its fullness. dionysiu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e studies intuition. tomorrow (may 1950. when is healing psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the eff

successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the ba

ciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enu

avenly bodies, dividing each day into seven parts, each of which was distinguished by the arabic name for the sun, moon, and principal planets. the astrology proper of the malays is purely arabic in origin, but a system of hindu invocation was in vogue by which the lunar month was divided into parts called rejang, which resembles the nacshatras or lunar houses of the hindus. each division had its symbol, usually an animal. each day was propitious for something, and the whole system was committed to verse for mnemonic purposes. demonology the demonic form common to malaysia was that of the jinn, 190 in number. these were sometimes subdivided into faithful and infidel, and further into the jinns of the royal musical instruments, of the state, and of the royal weapons. the afrit was also know

e clairvoyant erik jan hanussen, who combined extraordinary talents with blatant trickery. marion warned hanussen that his growing preoccupation with black magic would have disastrous consequences, but the warning was not heeded. according to marion, it was hanussen who instructed the inner circle of the young nazi party in the power of signs and words and first proposed the swastika as the party symbol. hanussen was murdered by nazi thugs in 1933, for disclosures that were embarrassing to the party. in his later years marion appeared less frequently at music halls and confined his talents chiefly to lecture demonstrations and private consultations. in 1934 he visited england and gave impressive demonstrations of his psychic talents. during a lecture at the aeolian hall, new bond street, l

ESOTERISM AND THE LEFT HAND PATH

e luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an atomistic and materialistic view of man and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rou

EVIL AND UNCLEAN SPIRITS

. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephi

nom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet 1. rahab (bahar) whose symbol is a woman riding upon an ass. 2. samael (lams) whose symbol is a terrible demon leaping upon an ox. 3. macholoth (twlwjam) a form compounded of a woman and a serpent, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. j bwlwg wryrgt qrz bru laylmg lams k b j laymwat layrts laygwu

changing and distorted countenance. at the northeast angle is trga (aggerath) the daughter of twlwjam, a fiendish wretch with serpent hair, enthroned in a chariot drawn by an ox and an ass. at the northwest angle is a gigantic scorpion with a fearful countenance but standing upright, as it were, and formed of putrefying n. after him cometh the unnamable one, wmysa (asimon) and his appearance and symbol is that of a cloudy, veiled, black, gigantic figure covered with whirling wheels and in his hand is a vast wheel which issues, as it whirls, multitudes of cat-like demons. behind him cometh hmun, nahimah, like a crouching woman with an animal's body, crawling along the ground and eating l. lmcj twklm jxn dwh d wsy hlwd g hrwb g trapt rtk hm kj hnyb lb b wy ydm \wda hwyj brqycjn ruc rwmj tyl

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

am shut up and i cannot come forth (psalms 88:8) and how long, lord? wilt thou hide thyself forever (psalms 89:46. isaiah 4:2 states that when the messiah comes, in that day shall the branch [messiah] of the lord be beautiful and glorious. godfrey remarks, now, picture elvis at his aloha from hawaii concert, resplendent in his jeweled american eagle jumpsuit. curiously enough, the eagle is also a symbol for christ (godfrey, 2000. according to godfrey (as well as more mainstream presley biographers such as peter guralnick, presley had a religious vision in the arizona desert in march 1965. just outside flagstaff, as presley was driving his bus with his spiritual advisor larry geller sitting next to him, he saw a cloud in a clear sky and swore that he could see the face of the late soviet di

carpenter, john s, 1993. abduction notes: reptilians and other unmentionables. mufon ufo journal 300 (april: 10 11, 1994. other types of aliens: patterns emerging. in andrea pritchard, david e. pritchard, john e. mack, pam kasey, and claudia yapp, eds. alien discussions: proceedings of the 214 reptoids 215 a painting of madame helene blavatsky, who proposed the theory of five root races, with the symbol of the theosophical society above her head (fortean picture library) abduction study conference, 91 95. cambridge, ma: north cambridge press. coleman, loren, 1988. other lizard people revisited. strange magazine 3: 34. d light, joy, and elliemiser, 1999. the reptilians and king leo. http//www.greatdreams.com/ reptlan/repleo.htm. mcclure, kevin, 1999. dark ages. fortean times 129 (december:

alt lake city ufo buff, mary sewall, in early 1982. he told her that earth is overloaded with negative vibrations. humans cannot join the federation of intelligent worlds until they learn to cast positive vibrations. if they stop conflict and immoral behavior, their collective vibratory rate will rise. ulkt signed each communication with what looked like an h on its side. sewall took this to be a symbol of infinity. further reading sprinkle, r. leo, ed, 1982. proceedings: rocky mountain conference on ufo investigation. laramie, wy: school of extended studies, university of wyoming. ultraterrestrials ul t r a t e r restrials dwell in the superspectrum, a field of intelligent energy capable of manipulating matter. ul t r a t e r restrials are among the m a t e r i a l i zed manifestations fr

me of a planet that revolves around a star known to ummites as iumma, 14.6 light years from the earth. it is also the focus of one of the most complex, enigmatic hoaxes in the history of the contactee movement. the episode began in february 1966 in a madrid suburb, where witnesses allegedly saw a ufo hovering close to the ground. one u 249 witness, jose luis jordan pena, reported seeing a strange symbol on the bottom of the craft. it resembled two reverse parentheses, with a vertical bar between them. only jordan pena told of seeing such a symbol (in fact quite similar to the stylized h used sometimes to represent the planet uranus, which he described in a letter to prominent spanish ufologist antonio ribera. on june 1, 1967, the same man claimed to have investigated another close encounte

l bar between them. only jordan pena told of seeing such a symbol (in fact quite similar to the stylized h used sometimes to represent the planet uranus, which he described in a letter to prominent spanish ufologist antonio ribera. on june 1, 1967, the same man claimed to have investigated another close encounter at san jose de valderas, near madrid. he said witnesses had told him that they saw a symbol on the ufo s bottom. it was like the earlier one, except that now a horizontal bar crossed the vertical and linked the two reverse parentheses. the following day, antonio san antonio, a newspaper photographer, took a phone call from an anonymous young man. the caller said he had taken pictures of the ufo, and san antonio could pick them up at a certain photographic laboratory. one of the pi

FAUST

ape! escape who can!fall back, fall back, thou hindmost man! hot sparks are flying in my face.i stagger from the glowing mace!lost are we all, we all are lost!back, back, ye masquerading host! back, senseless mob, don t come so nigh! had i but wings, away i d fly!plutus. backward the circle round us shrinks, and no one has been scorched, methinks. scattered by fright, the crowd takes flight. yet, symbol of the reign of law, a ring invisible i ll draw. herald. a glorious deed hast done tonight. how can i thank thy sapient might? plutus my noble friend, be patient yet; many a tumult still doth threat. avaritia here, if we like, we can look on and view this circle at our leisure; to stand in front always gives women pleasure where gaping or where nibbling s to be done. not yet so wholly rusty

orn day. mater gloriosa. come, rise to higher spheres! conduct him! if he feels thee, he ll go thy way. doctor marianus [prostrate, adoring. penitents, look up, elate, where ye see salvation; grateful, to you blessed fate grow through re-creation. may each better sense be keen in thy service precious; o thou virgin, mother, queen, goddess, be thou gracious! chorus mysticus. all earth comprises is symbol alone; what there ne er suffices as fact here is known; all past the humanly wrought here in love; the eternal-womanly draws us above. fi wthis chart shows the correlations between the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

of persia, which opens with the story of the reed that has become separated from its reed bed.26 the sufis are also known for the exquisite spiritual love poetry of hafiz, kabir, ra bia, and others.27 the conference of the birds (mantiq at-ta ir) by farid ad-din attar, yusuf and zulaika by jami, and the rose garden (galistan) by sa adi are masterful works of mystical allegory.28 all sufis use the symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by al ghazzali (d.1111, and the recorded teachings of sufi masters such as rumi, ibn arabi, al- suhrawardi, ibn ata allah, al bayazid al bistami, al junaid of bagdad, abdul qadir al jilani, al hallaj and others.30 western al

irah is the first mystical manual on, and possibly the source text for, the original hebrew alphabet. its chapters explain the significance of the twenty-two letters and ascribe various attributes to them. it is second only to the sefer hashmoth as the most prolific source of distinct forms of the tree of life. the first chapter of the book is the earliest known textual source for the six-pointed symbol known as the star of david. the six-pointed star has come to be seen as a flat, twodimensional symbol of two interlocking triangles. the sefer yetzirah, however, presents the star as a three-dimensional, sixpointed form of the tree of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qabalah for the sp

vpk ibs, shevah kuhfoolote) and twelve simple letters (tvuvsp hrsi, esrae puhshootote. 2 the verses beginning with ten intangible sefiroth generally allude to various forms of the tree of life, some of which are unique to this book. we mentioned earlier that the sefer yetzirah is the textual source for the six-pointed star, commonly known as the star of david. the star of david, a two-dimensional symbol composed of two interlocking triangles, is easily the most recognizable symbol of the jewish religion. this way of viewing the star certainly presents a wealth of interpretative possibilities. the sefer yetzirah yields two forms of the six-pointed star as trees of perfection. the first is a flat, circular form (see figure 4.9 on page 127. the second presents the star as two interfacing pyra

tzirah yields two forms of the six-pointed star as trees of perfection. the first is a flat, circular form (see figure 4.9 on page 127. the second presents the star as two interfacing pyramids containing the ten sefiroth 3' 8: h" 2: 2 2:e 8% and the letter-gates (see figure 4.10 on page 128. by way of comparison, it is interesting to note that the six-pointed star is also an ancient and important symbol in the north indian tantric tradition, dating back to the second millennium bce. in the tantric tradition, it is associated with the anahata chakra in the heart center. the sefer yetzirah also describes a flat, vertical version of the tree of perfection. as with other flat trees, two of the inner court sefiroth (water/good and fire/evil) are moved into the side columns, with the gates adjus

, synonymous with ayn; first word in the affirmation of unity in the qur an. latifa (arabic: series of seven centers on the sufi tree. corresponds to the sefiroth on the qabalistic tree of life and the chakras of the tantric tree. leviathan (hebrew: behemoth: fence of vast face portrayed as a snake-devouring-its-tail around the circumference of the tzimtzum. lingam (sanskrit: the erect penis as a symbol of shiva and the potency of vast face. lo (hebrew: not: a synonym for the ayn, referring to the negatively-existent mysterious unknown at the roots of all things. ma aseh b reshith (hebrew: work of creation: qabalistic secrets regarding the generation of the creation by the divine. ma aseh merkabah (hebrew: work of the chariot: qabalistic secrets regarding the tree of life as the divine cha

FLY THE LIGHT

e. the line of i am no longer abel to conceal what i have become, cain is revered in hereditary and independent luciferian witchcraft covens as the first witch and satanist who had joined in a covenant with the devil in nod. in addition some initiatory grimoires present cain as being the son of samael (satan) and lilith (through possession of eve via the fruit given by the serpent. cain is thus a symbol of the self which transforms itself through dissatisfaction. fly the light is in part a symbol of the transformation through the seven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word deva

FOCUS OF LIFE

nched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement began. going nearer, he observed-a phosphorescent morass crowded with restless abortions of humanity and creatures-like struggling mu

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

is moses) to the lawgiver of the egyptians to revive egyptian piety and morality. the mosaics of hermes trismegistus and the sibyls were laid down in the duomo of siena during the fourteen-eighties.4 the representation of hermes trismegistus in this christian edifice, so prominently displayed near its entrance and giving him so lofty a spiritual position, is not an isolated local phenomenon but a symbol of how the italian renaissance regarded him and a prophecy of what was to be his extraordinary career throughout europe in the sixteenth century and well on into the seventeenth century. 1 lactantius, div. inst, iv, vi; fletcher's english translation, i, p. 221; c.h, ii, pp. 304-5; see above, p. 7. 2 c.h, i, p. 8; ficino p. 1837. lactantius, div. inst, iv, viii, ix; fletcher's translation

ther passages he accepts it. unquestioning belief in the ptolemaic position of the sun was nevertheless somewhat shaken by the prisci theologi, but more important than this in fixing attention on the sun was the immense religious importance attached to it by the earliest (so ficino believed) of the prisci theologi, hermes trismegistus, the egyptian moses. the sun, of course, is always a religious symbol and has always been so used in christianity; but in some passages in the hermetic writings the sun is called the demiurge, the "second god. in the asclepius, hermes says: the sun illuminates the other stars not so much by the power of its light, as by its divinity and holiness, and you should hold him, o 1 see above, pp. 14-15. 2 "plato followed the egyptians, the authors of all branches of

phs of horapollo, of the rage for them in the renaissance, and of their development into the emblem, one of the most characteristic of renaissance phenomena, is the aspect of renaissance egyptology which has been the most fully studied and explored.1 the hieroglyphica of horapollo2 was another of these supposedly ancient but really hellenistic works; it explains the egyptian hieroglyph as being a symbol with hidden moral and religious meanings, of course a misunderstanding of its true nature. the hieroglyph fashion is an offshoot of prisca theologia, for it owed much of its vogue to the deep respect for egyptian wisdom as exemplified in hermes trismegistus. in the argnmentum before his pimander, ficino attributes the invention of the hieroglyph to hermes.3 as compared with the talisman, th

associated in some way the opinion of copernicus.2 in short, it was as a ficinian magus that bruno presented himself at oxford. this most valuable discovery, and its connection with what will be the theme of later chapters of this book that bruno's philosophy is basically hermetic, and that he was a hermetic magus of a most extreme kind with a magicoreligious mission of which copernicanism was a symbol will be analysed much more fully later. i have anticipated the argument at this point, because the elucidation of the historical situation in which bruno must be placed in order to understand him is so extremely complex that i have thought it better to prepare the reader for the future as we go along. at the end of chapter viii we saw that copernicus himself associated his discovery with he

f the sacred role of the ass an ass with a statue of isis on its back. the ass is being ignorantly worshipped by those who mistake the bearers of holy things for the holy things themselves. the emblem is interpreted by mignault and whitney as a satire on the presumption of the clergy. it is not, however, in this sense, that bruno is using the ass, though there may be a double entendre. on the ass symbol, including its use by bruno and agrippa, see john m. steadman "una and the clergy: the ass symbol in the faerie queene",j.w.c.l, xxi (1958, pp. 134-6. 259 giordano bruno and the cabala tremely strange religion which he expounds under extremely strange allegories. the hebrews, continues bruno after his exposition of the cabalist system, derived their wisdom from the egyptians, and he then ta

FRATER ELIJAH ANGELS OF CHAOS

pe destructive energies here. the number of babylon is 156 which is also the number of chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 and we have a ton of links here, but check out the relations to gargophias and the 13'th tunnel of set, in the outer spaces (this comes later) side note on the second sigil: inverse libra) absolute chaos. 7 is also a symbol of set as an ax. sept is seven the sixth and central cosmic power zone: beauty--tiphareth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother

unterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may develop this in the future as another possible working) today is 11/11/98. a vision of the third sigil of the three (sigil omitted call [3, this ritual was performed astrally [1] is my will in heaven [2] is a gateway/ transition, and [3] is my will on earth [3]'s letter is j. i do n

ness and interacting, opening up a gateway, some outer beings take notice. this no longer becomes play, but takes on a more serious edge. godz. i/10a: a number of binah (t3. the author wishes to collect his selves. duality. letters. the 2 lines turn 3 times. i/10b: how we come into life? an enigmatic reference to a specific flower with chrnzn s gateway (as well as a picture. i/11a: the wheel is a symbol of existence, obviously being insane. honor is given to one of the best magicians around today. 1 automatically gives rise to 2, a forward fall. if the wheel were complete, it would not rotate. references of different methods employed by spell-casters. i/11b: oh you successful egotistical sorcerers! what we know is nothing. let us clap ourselves on the back and rot in the fetid stench of br

FRATER U D PRACTICAL SIGIL MAGIC

l method and in some respects touches the word method, it may nevertheless be considered the center of his magical achievement. unfortunately, his own comments about it are rather poor. therefore, most writers, being familiar with the subject on a theoretical level only, have caused much confusion rather than clarity when discussing it. yet, it seems to me that the basic principle of this magical symbol language is amazingly simple if viewed in relation to spare's system as a whole. the chapter gthe alphabet of desire' therefore, will not only offer a cursory comment on fragments from spare's rather chaotic legacy but introduce a mature system of symbol.logic, accessible to everyone. this certainly would have been spare's intent had he ever finished what has become known as the legendary g

rcise and control. this procedure may be supported by repeating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own way

ow i will discuss a sigil language, a canon of symbols, the particular use of which we will come to later. one possibility is to develop the chosen sigil, perhaps by applying the word method (whereby the chosen word itself serves as raw material) and combining it with the glyph of the major category. the four xamples of figure 23 clarify this process. you will observe that we are taking the basic symbol and combining it with the letters of the term. of course, these relationships are open to argument. for example, one could assign pain to the element of fire, which would imply a strong, nearly spastic feeling; pain within the element of earth would tend to be dull and lethargic, etc. one may also work with sub-elements such as earth of water, air of water, fire of water, etc. use your own

he alphabet of desire lies in are can be explained only to a point in veryday language, which is why i must beg you to ore than a ntative ap h towards something essentially to start with, we should keep in mind that s the nconsci s, vide the effects of positive thinking, antra usage. our antric sigils work he same principle. by the eloped the sigil for the desire. this m here described. moreover, symbol-logical thinking is of importance in any magician fs work, regardless which system s/he uses12 by working with images instead of intellectual concepts (even if our glyphs might stand for these concepts, we activate our unconscious and the source of our personal magis. two different qualities of energy that exist while weusing it. both e accept the following remarks as nothing mte proac inef

FREEMASON BLUEBOOK

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

f his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipates the primitive darkness, and fashions the world in the womb of chaos" this symbol is also represented by a white taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that before entering upon the important duties of your station you should first seek to be enlightened by the divine wisdom,which can only be obtained by diligently searching the revealed word of him "who is without beginning of days or end of years* i now

y necessary. in the absence of the master, you are to govern the lodge. i firmly rely on your knowledge of masonry and attachment to the lodge, for the faithful discharge of the duties of this important trust [your station in the west denotes the affection of, or the love of, truth. the symbolic colors of your station are red, which is emblematic of strength, of zeal, of virtue, and of love. this symbol is represented by the red taper, which at the opening of the lodge you are (presumed) to light at the altar, there6y reminding you that before entering upon the duties of your station, you should first seek an endowment of that strength and divine love which is requisite for the faithful discharge of the duties of your office* look well to the west. the senior warijen is conducted to the we

convert the means of refreshment into intemperance and excess. your regular and punctual attendance is particularly requested; and i have no doubt that you will faithfully execute the duty which you owe to your present position. your station in the south signifies truth in light. the symbolic colors ofyour station are blue, and denote beauty, fidelity, eternity, friendship and divine truth. this symbol is also represented by a blue taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that as it is your province to first direct the minds of the uninformed in their search after truth, so should you seek to be endowed with that divine truth which is so essential to the faithful discharge of the duties of your station* look well to the south

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

d naja, which means serpent, is used at least once in the hebrew bible in the 58th psalm. in ancient egypt the pharaohs were kings and priests, holding a double office, and they therefore wore a double crown with a uraeus or serpent head so placed that when wearing this crown the uraeus seemed to protrude from the emperor's forehead between the eyebrows. the serpentine uraeus was therefore an apt symbol of the wisdom of the wearer. it will be remembered that according to the bible story the lucifer spirit appeared to eve as a serpent, a son of wisdom. cain according to the masonic legend, was born from this union with eve. it is also stated that the lucifer spirit then left eve, who thus became a widow, and cain was thus the son of the lucifer spirit, the serpent of wisdom, and eve, the wi

emembered that according to the bible story the lucifer spirit appeared to eve as a serpent, a son of wisdom. cain according to the masonic legend, was born from this union with eve. it is also stated that the lucifer spirit then left eve, who thus became a widow, and cain was thus the son of the lucifer spirit, the serpent of wisdom, and eve, the widow. every initiate to this day has the serpent symbol on his brow and is known to his fellows by that token as a son of the widow and the lucifer spirit. therefore we shall trace hiram abiff to his next embodiment by that mark, and as evidence given by a party against his own interest is particularly valuable according to law, we call special attention to the following points gained from the catholic latin testament: in 1st samuel 19, king jam

jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had

spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively polarized, so that under the impulse of their dynamic energy the waters of the womb are voided, and the imprisoned spirit is liberated into the physical world, to fight the battle of life. it may blindly butt its head against the cosmic forces typified by the first of the fiery signs, aries, the ram, which is a symbol of the brute strength brought to bear upon the problems of life by the most primitive races; or it may adopt the more modern method of cunning, as a means of attaining mastery over others, which characteristic is indicated in the second of the fiery signs, leo, the lion, the king of beasts; or perchance it may rise above the animal nature, and aim at the stars with the bow of spiritual aspi

perform the creative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esoteric teaching, which points them out as the martial lucifer spirits, rulers of the serpentine sign scorpio. their initiates, even so late as the egyptian dynasty, wore the uraeus or serpent symbol in the forehead as a sign of the source of their wisdom. as a consequence of this unauthorized use of the creative force, humanity ceased to be ethereal and crystallized into the coats of skin or physical body which now hides from them the gods who dwell in the invisible realms; and great was their sorrow at this loss. generation had been originally established by the angels under jehovah

tless seeds slumbering in the ground causes them to germinate and fill the earth with luxuriant vegetation while the group spirit mate the beasts and birds in their charge so that they may bring forth and increase sufficiently to keep the fauna of our planet at normal. according to the masonic legend, hiram abiff, the grand master, used a hammer to call his workmen, and it is significant that the symbol of the sign aries, where this wonderful creative activity commences, is shaped like a double ram's horn, which also resembles a hammer. it is also worthy of notice that in the ancient norse mythology, the vanir or water deities are said to have been conquered by the assir, or fire gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunderbolt

FREEMASONS SATANISM AND SYMBOLISM

[universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the baphomet is one of the most evil of all symbols. looking closely at the baphomet(left) you will see that the emphasis is on sex. this being is androgynous- both male and female- you can see it has the breasts of a woman, and an erect phallus. you'll notice that the erect phallus has tw

as the breasts of a woman, and an erect phallus. you'll notice that the erect phallus has two serpents coiled around it. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the chu

s' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-1991, p. 26] since albert pike linked baphomet with the goat of mendes, we will show this obviously satanic symbol, as well. it should also be noted that from the way a pentagram is normally seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest degree there is in freemasonry. freemasonry makes use of the pentagram quite a bit. you can see the similarity between the eastern star and and the satanic pentagram above. the eastern star is a freemason di

ram is normally seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest degree there is in freemasonry. freemasonry makes use of the pentagram quite a bit. you can see the similarity between the eastern star and and the satanic pentagram above. the eastern star is a freemason division for women. once again, masonry utilizes a very evil satanic symbol for the order that trains its young, impressionable girls. why didn't masonry at least utilize the "good star" with one point up, rather than the most evil 5-pointed star, this goats head of mendes? truly, their use of this symbol tells us exactly that they are evil through and through, even to their own young girls. eastern sta above is a picture of a typical masonic ring symbol (compass

didn't masonry at least utilize the "good star" with one point up, rather than the most evil 5-pointed star, this goats head of mendes? truly, their use of this symbol tells us exactly that they are evil through and through, even to their own young girls. eastern sta above is a picture of a typical masonic ring symbol (compass, square, and rule. on the right is the full figure from which the ring symbol was taken. looking closely you can see two 5-pointed pentagrams. one of which is colored darker than the other. the one depicting satan is the one which has two points up and one down. and the other with one point up and two down, depicting lucifer [see the lucifer-satan pentagram explanation, below. the masonic ring symbol is just a disguised pentagram with both the "good" and "evil" stars

FULLER J F C SECRET WISDOM OF THE QABALAH

ranscends the reason, as the infinite transcends the finite, the relationship between them can only be expressed in symbols; that is in finite, or rational, terms. if in the place of god we write greality h, gnature h, gunknowable h, or gzero h, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoughts are nothing more than symbols of a mystery, whether it embraces god- the ultimate source of all things- or reality- the tangible world in which we live. all are, in fact, equidistant from what they represent and a

long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut awa

h is sometimes placed second and sometimes third, and it is generally called the understanding. it is feminine and negative- the matter, as it were, in which kether can take form and propagates itself. binah is often called the heavenly mother or holy spirit. her letter is h (heh, the numerical value of which is 5. binah possesses 50 gates, which is symbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in hindu mythology; and her colour is sky blue, the colour of the virgin mary. from the union between kether and binah emanates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in th

ng and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or victory. this is the first of the three energetic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. thi

he most mysterious in the hebrew alphabet. its sound is like the hiss of a serpent, its appearance that of the open mouth of a snake (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three worlds which preceded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respective or

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

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

to be little understood, and there are doubtless few persons, at the present time, who would willingly believe that all along the religious stream, from its source to its latest developed branches, are to be observed traces of this ancient worship, which, in its earliest stages, was simply a recognition of nature's bounties. barlow, in his work on symbolism, says that "the most generally received symbol of life is a tree--as also the most appropriate" again the same writer observes "besides the monumental evidence thus furnished of a sacred tree, or tree of life, there is an historical and traditional evidence of the same thing, found in the early literature of various nations, in the customs, and popular usages"[6] as tree- and sun-worship, or the adoration of nature's processes, finally

xixth dynasty, or about the time of rameses ii, 1400 years b.c. there is also in the berlin museum another representation of the egyptian tree of life, in which the trunk has given place to the entire body of a woman. this, also, is netpe, who is still spiritual wisdom or the maternal principle. we are informed by forlong that diana was worshipped by the amazons under a sacred tree.[12] from this symbol the tree, which grew first into the figure of a divine woman, and later assumed the form of a divine man, arose the emblem of the cross [12] rivers of life, vol. i, p. 70. on the nineveh tablets is pictured a tree of life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating life, and which is said to have the same significance as the crux-ansata

blets and monuments"[13] christ's body was the "bread of life" and his blood was the "wine from the tree of life" of which to partake was life eternal. the cross, as in earlier religions, represented completeness of life. the jambu tree, the buddhist god-tree, is in the shape of a cross.[14 [13] essays on symbolism, p. 74 [14] wilford, asiatic researches. among the kelti a tall oak was not only a symbol of the deity, but it was jupiter himself, while the earth from which it sprang was the great mother. throughout europe, in all ages, the oak has received divine honors. the fact that under its branches jew, pagan, and christian alike swore their most solemn oaths, shows that its veneration was not confined to any particular nation or locality. the sacredness of the oak among the druids is w

belonging exclusively to christianity, their birthplace was the far east, and their origin long anterior to our present era. this subject will be referred to later in these pages. the palm, which in course of time became the most sacred tree of egypt, is said to have put forth a shoot every month during the year. at christmas tide, or at the winter solstice, a branch from this tree was used as a symbol of the renewal of time or of the birth of the new year. on the zodiac of dendera, preserved in the national library at paris, are two trees, the one representing the east, or india and china, the other, the west, or egypt. the former of these trees is putting forth a pair of leaves and is topped by the emblems of siva, emblems which indicate the fructifying powers of nature, whilst the egyp

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

unified. these are represented within the interior sanctuary bytheministry of a man and a woman.(e)theliturgy, or devotionalservice,by which it is sought to unite the three principles of man in a common aspiration and outreaching towards the divine) thehigh. priest, also within the sanctuary,whois the chiefcelebrant, the 'sign of the possibility which exists, the type of communication, the living symbol of the bridge between the seen and the unseen, the representative of god, the speaker who, symbolically, is commissioned from the other side of life. in the order of mysticalideas,the priest ministersto the three principles, butespeciallyto the spirit; the spirit ministers to the two inferior principles,butespecially to the soul; the soul ministers to the whole body.ourmystic service will b

inscribedwiththe letter he, being the he finalofthe divine name. he bears a wand, surmounted by a calvary cross, having acrownuponthe upper arms.thefrater zelator is in symbolical correspondencewiththe guide of the paths and grades. 5. the fraterthurificanswears a red surplice and a collarofgreen silk, fromwhichdepends a circular lamina, inscribedwithan equilateral6, having the apex upward, as a symbol of fire. he is in symbolical 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, surmou

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

aken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within this actual being formal 'groups, centresofastral activity, which are not the degrees of this order, the organs of this being, is to create centres oflife, which are centresofdeath, to this greater life; astral diseases sapping up, as it were, its vitalfluids,'

erophant proceeds to the e. of the altar,thehiereus to the n.w, and the hegemon to the s.w, thethreeofficers thus forming a triangle.thecandidate is close to the altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, th

.i will neither copy nor allow to be copied any manuscripts of them. r..until i have obtained a written permission from the second order, lest our secret knowledge become revealed through my neglect. i will not sufferii2thegoldendawnmyself to be placed in such a stateofpassivitythat any uninitiated person or power may cause me to lose controlofmy words, thoughts or actions. i swear upon this holy symbol to observe all these points without evasion, equivocation or mental reservation,underthe penaltyofbeing expelled from the order for my offence and perjury, and furthermoreofsubmitting myselfby this my own act, to a hostile current of will set in motion by the divine guardians of the order, livinginthe light of their perfect justice, who can, as tradition and experience affirm, strike the br

onsofthe sun, it is true, but some special teaching was evidently to be given us by this abrupt transition from mars, the planetofoutward expulsion and destruction, to the sun, who symbolizes the all-attracting, inward-drawing centre, and who is the planet of life and resurrection.thetarotsymbol of mars is very suggestive in this connection, also the alchemical meaning of iron, which has the same symbol as mars, and is said to be corrosive externally,butsolarinternally.(note.i think it was at this point that we asked for information concerning the hiltofthe sword, which is like a reversed cross when the point is raised. all i can remember is that the cross bar was a guard against the higher forces, preventing the escape into spiritofthe material before it had finished its career in the out

y.(note.i think it was at this point that we asked for information concerning the hiltofthe sword, which is like a reversed cross when the point is raised. all i can remember is that the cross bar was a guard against the higher forces, preventing the escape into spiritofthe material before it had finished its career in the outer. so that the sword held point downwards cannot be altogether an evil symbol; for thoughitinvokes the evildemons, it does so by the power of the spirit, which it seems to be the office of mars to project to the outward confines of matter. its path is one of enlightenment as well as destruction. christ (the hierophant) came not to bring peace,buta sword upon earth) written out by soror servio liberaliterappendixgthemanifestoof24july1903we, the undersigned, membersoft

GILBERT THE MAGICAL MASON

s us, of the great master who taught his immediate disciples the true keys, but to others he spake only in parables 'and without a parable spake he not unto them. such, my fratres, are suitable subjects for the attention of your members,butthere are many allied topics which might form suitable centres of interest and instruction, for example: the whole range of church architecture as crystallized symbol255 ism, the dogmas of the gnostics, the several systems of philosophy of the hindoos, the parallelism between rosi255 crucian doctrine and eastern theosophy, for which read max heindel'srosicrucian cosmo-conception,and that enticing subject, the origin and meaning of the 22 trumps or symbolic designs of the 'tarocchi' or pack of tarot cards, which eliphaz levi says form a group of keys whic

together of the rays of this illumination into a crown of glorified radiance, and we recognisekether- the first sephira, first emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a sec

ow; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be the

they do in fact exist in constantly varying proportions. the highest principle overshadows the others, and the central ones may reach up to the higher, or, by neglect of opportunities or by vicious actions, may fall lower and lower, so as to approximatetothe seeming matter of the body. as the n eshamah draws one to spiritual excellence, so the nephesh leads down to physical enjoyment. in another symbol the kabalist tells you a man has two companions, or guides; one on the right, yetzer ha tob, to good acts; and one on the left, yetzer ha ra, offering temptationstoevil. the kabalistic view of man's constitution, origin, and destiny differs from the theosophic, then, more in manner of presentation than in principle, and these two schemes may be firstly studied side by side, and each will il

f our time has been much influenced by the works of milton, notably by hisparadise lost,in which the devil appearsundera newname-lucifer;and by goethe in hisfaust,in which mephist255 opheles appears in a german town as a fiend in human form, tempting faust to sin for pleasure.themost modern tendency, however, is to cast doubts on the ideal satan as a being, and to consider him rather as a type or symbol of the evil tendencies which arise in the mind, and are displayed in the actions of men.theoccult students of the middle ages recognized devils in general, and also personal chieftains among them, and so do the more modern rosicrucian students.thetheosophists do not give very clear opinions as to the personality of great evil forces,the devil, and evil spirits133but rather postulate the doc

GILBERT THE SORCERER AND HIS APPRENTICE

r systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occult symbols our 'ancients' or 'antients' are the guardians. the egyptian royal cartouche is, probably, the origin of the armorial bearings of heraldry, the hieroglyphics being the charges; and this cartouche borne upon a pole, formed a banner or symbol, whichever you like to call it. now the seats of t

anged in a column,as inleadingthe candidate from the west to the east.in the second point, however,asifthey had then finished their officein thisrespect,they are placed at the cardinal points, apparently to mark still further, yet in a secret manner, some particular relations of thearmsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary co

hou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through t

ionia media edomthemercavah in the mercavah vision of ezekiel it is written 'and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are:rahab,whose symbol is a terrible demon leaping upon an ox;machaloth,a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve prince

ver-changing and distorted countenance. at the north-east angle is aggerath,thedaughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance,butstanding upright as it were, and formed of putrefying water. after .267him cometh. the un-nameable one (abaddon) and his appearance and symbol is that of a closely-veiled black gigantic figure, covered with whirling wheels and in his hand is avast wheel whence issue asitwhirls, multitudesofcal-like demons. behind comethmaamahlikeacrouching. woman with an animal's body, crawling along thegtoundandeating the earth. and at .the south-west angleare'a winged lion and a winged horse drawing in a chariotthe younger lilith, the wife of as

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

the candidate is said to be in masonic darkness, and at the 43[43] beswick to stuart, 3 may 1871 same time (b) in search of greater light, which is pure paradox. he is supposed to receive the light and to enter the temple, which is called that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its

GLOBAL FREEMASONRY

onry is a continuation of the templars. though, in addition to this, the authors also examined the origins of the templars. dl the magazine mimar sinan, a private turkish masonic publication intended for its own members. from the templars to ancient egypt global freemasonry ec a templar-mason temple: rosslyn chapel the church known as "rosslyn chapel" near edinburgh in scotland is recognized as a symbol of the heretical pagan beliefs of the templars. in the course of the construction of this edifice, masons and rosicrucians, the successors of the templars, were employed, and decorated the whole chapel with symbols representative of their pagan philosophy. in a publication of turkish masonry, the magazine mimar sinan, the masonic origins and the pagan elements of the chapel are described in

ancient egyptian symbols in masonic lodges one of the most important things that establishes the relation between ancient egypt and the masons is their symbols. symbols are very important in masonry. masons reveal the true meaning of their philosophy to their members through allegory. amason, who advances stage by stage through the 33 degrees of the masonic hierarchy, learns new meanings for each symbol at every stage. in this way, members descend step by step into the depths of masonic philosophy. an article in mimar sinan magazine describes this function of their symbols: we all know that masonry expresses its ideas and ideals by means of symbols and stories, that is, allegories. these stories go back to the first ages of history. we can even say that they stretch back to legends of preh

ght" global freemasonry kk kl materialism revisited in ancient times in egypt, the initiation ceremonies in the temple of memphis lasted a long time, were performed with the greatest attention and splendor, and showed many similarities to masonic ceremonies.67 let us examine a few examples of the relationship between ancient egypt and masonry: the pyramid under the eye the most well known masonic symbol is found on the seal of the united states of america, also found on the one-dollar bill. on this seal there is a half pyramid above which sits an eye within a triangle. this eye within the triangle is a symbol constantly found in masonic lodges and all masonic publications. a great number of the writings that deal with the subject of masonry stress this fact. the pyramid below the eye in th

t is symbolized by the pyramid placed in the center of the seal. this pyramid is a representation of the pyramid of cheops, the largest of the pharaoh's tombs.68 the eye and the pyramid among the most important masonic symbols taken from ancient egypt is the pyramid with an eye within a triangle. the pyramid on the great seal of the usa (left) is the great pyramid of cheops. the eye is a frequent symbol on ancient egyptian engravings (bottom) lc global freemasonry the masonic meaning of the six pointed star another well-known symbol of masonry is the six pointed star, formed by the imposition of one triangle over another. this is also a traditional symbol of the jews, and today appears on the flag of israel. it is known that the prophet solomon used it as a seal for the first time. therefo

freemasonry the masonic meaning of the six pointed star another well-known symbol of masonry is the six pointed star, formed by the imposition of one triangle over another. this is also a traditional symbol of the jews, and today appears on the flag of israel. it is known that the prophet solomon used it as a seal for the first time. therefore the six-pointed star is a seal of a prophet, a sacred symbol. but, masons have a different conception. they do not accept the sixpointed star as a symbol of the prophet solomon, but as a symbol of ancient egyptian paganism. an article in mimar sinan entitled "allegory and symbols in our rituals" relates a number of interesting facts about this matter: an equilateral triangle with three points equidistant from one another show that these values are eq

GNOSTIC HANDBOOK

ality uses symbols to stand for realities, it uses images to represent things that cannot be easily imagined or explained. the problem is that algebra is an academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconography from the realm of the emotions and appreciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represented, between the essence and the form. the ins

ntre and a continually moving periphery has many illustrations. it is like a wheel turning on an axle, a rope swung round a vertical pole, a compass making a circle. a grander cosmological image is of a spherical universe, with the spherical earth at its centre, both revolving upon the same unmoving pivot, the world pole. in all traditional systems of religion this image has provided the dominant symbol" at the center of the world john michell, thames and hudson 1994 working from this model, we can go further and delineate the characteristic of the axis mundi or cosmic tree. the cosmic tree can be imaged in two different manners organic and emanation. the organic model is found in most pagan and heathen traditions, it emphasizes the change some nature of the worlds and planes. the emanatio

this ability to show the origins of the symbols of many systems is a unique characteristic of gnosticism. rather than there being conflicts between pagan and so called christian, theism and non theism and related contradictions, we find that all alternatives are reconciled within an all encompassing system. this is the insight which gnosticism gives, it shows the esoteric meaning behind religious symbol systems and in some sense bypasses them by divining their true meaning. this does not degrade the role of myth, legend, tales and scriptures but places them in the real position, that is, as the outer flesh or form of the mysteries. scriptures cannot stand alone, within the gnosis at their heart, they become as stone. impersonal to personal as part of the gnostic worldview is the understand

ing characters and forms, each unique. none are absolutely good and evil but there are variations in their attitude towards man. while these spirits have their own unique essence and expression, the form they manifest in is due to us, not to them. they are clothed by the language and mythology of our cultures, heritage and traditions. we should always keep this in mind when dealing with different symbol systems, it is not the letter that is the most relevant, but the spirit. it is too easy to confuse the images of the divine as found in literature and myth with the reality and become locked in forms which only partially represent the unique characteristics of a spirit, god or form. in some sense we must transcend the gods to understand them. the gnostic handbook page 35 the solar logos chr

at in some detail if you want further information. the classic gnostic position is to align isis with taurus, taurus being the earth goddess, osiris is assigned to aries and it the imagery of the sacrifice of rams to the father god are throughout that period. horus is pisces, the imagery is related to jesus as the fisherman, the ocean of mankind, the fish as christian symbols is also founder as a symbol of horus as fisherman. horus as a semi-solar image is found throughout religions of that period, christianity representing the misapplication of horus to become a violent martial force. maat is aquarius, the outpouring of truth and gnosis. the first date in our heraldic cycle is 1844, it is the initiation whereby the process of change from pisces to aquarius began. there are many other hidd

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

r starting point for how we understand the gnostic system, because how we perceive matter and the development of matter, influences our whole view of life and the world. the nature of myth one of the major problems with comprehending the truth of the alpha event is that in the many diverse gnostic and religious traditions this event is presented in so many different ways and via so many different symbol-systems. on one level we may read the high-browed philosophical approach of the greek mysteries, and on the other, we may read about the bloody battle between "the forces of light and darkness" or the literal expulsion of satan from heaven. at first these traditions may seem disparate and it may seem advantageous to jettison one or the other depending on your own level of comprehension. how

seven days of creation etc. they may be related to the mesoteric or intermediate teachings. the multitudes who are symbolic of the exoteric or outer teachings. to understand the alpha event we need to consider the various myths, legends and religious stories and deduce the essential event from behind them. due consideration should be given to the way in which myth and legend form the language or symbol system of the mysteries (see fig 2. myths and legends of cosmic error in the biblical account we read of an archangel who rebels against the cosmic order and is thrown from the heavens. his angelic nature is lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall

model of the universe and man. the scientific basis for this understanding is found in what we call the refraction model of reality. the refraction model of reality the refraction model is based on the simple observation of what occurs when light is refracted through a prism. if a light is shone through a prism the result is a spectrum of colour (fig 4. the ancient gnostics used the rainbow as a symbol for the multi-faceted nature of the universe, and when we consider the refraction model we can see why. in simple terms, the earthly image of the refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions of the scheme of things which now exis

ing revolution, j.van rijckenborgh. to further appreciate this model we need to consider the multi-dimensional nature of both the earth and man- these are the subjects of our next study. x gnostic theurgy page 41 there are many different ways we can understand the universe and man. the refraction and holographic models are one series of analogies which prove of value. while certainly not the only symbol systems (science is as much a symbol system as religion, they certainly prove effective when used to explain complex spiritual realities. it is intriguing to note that the refraction model becomes more and more meaningful as we move from the higher realms to the lower, when we apply it to the nature of earth and man it is particularly expressive. the nature of earth in the refraction model

so believed in conditional immortality, and taught that only the warrior aristocracy could survive death. others simply returned to the earth, a form of immortality to be sure, but only as a dead body disintegrates into the soil, as nutrients return to the earth, not as a discrete and aware being. in thus spake zarathustra fredrich nietzsche discuses the struggle to go beyond using evolution as a symbol of this battle. in one memorable passage he states. all beings so far have created something beyond themselves; and do you want to be the ebb of this great flood and even go back to the beasts rather than overcome man? humanity is a species in transition created by the individualisation of the mould or psychic memory. the only hope for humanity exists within the individual overcoming the wa

GOETIA LUCIFERIAN

ack magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands t

whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the infernal and celestial) the sub-princes are (and should be considered shadow forms of the infernal

re! 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 purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the bea

raph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. 20 upon the hour of noon- invocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpi

ent the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe 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 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-ini

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

emain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west a

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and fac

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

ain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs w

GOLDEN DAWN RITUALS A

on. there is also a greater likelihood that a deeper understanding is acquired when one must earn his or her wings with such efforts. let the adepti of this era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 issued by the chief adepts 'britannia' revised 1895 (additional notes 1995) g.h. frater p.c.a. v.h. soror r.d. v.h. frater b.h. every member has been admitted by the permission of the chief adepts. every member only retains his membership by the continued approval

GOLDEN DAWN RITUALS B

ulwer 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 given to the z.a.m. as a tool and symbol for traveling and skrying in the spirit vision. this complete symbol should be constructed by the z.a.m. and each portion of it studied and committed to a deep understanding. the instruction on the complete pentagram diagram remains unpublished and available only to our order. first, you will observe that the portion (the top poin

he 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 color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greate

oint is a bright scarlet. the two lines drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters should be painted in the white color of on the black background on which the entire pentagram symbol is painted. the top portion of the pentagram is symbolized by the scepter of hermes, the letter c, and the rays which issue forth from the five corner angles of the pentagram. the scepter of zeus, or jupiter, is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pentagram. beyond the bottom two feet of the pentagram are the scepter

et the z.a.m. construct his own full color diagram on a black background. this way, each corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tet

the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working an

GOLDEN DAWN RITUALS C C1

russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol 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 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the cur

s in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lett

" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is

the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in unpublished material written by s.l. macgregor mathers, g.h. frater s.r.m.d. l k f a c b y y q p as stated earlier, the two triangles are traced from opposite angles on the tree. 8 for the first triangle begin with: for the second triangle begin with: saturn

luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six invoking hexagrams of the planets must be traced in their regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke or

GOLDEN DAWN RITUALS D

. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular d

GOLDEN DAWN RITUALS E

ember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen 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 rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masc

our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm

petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four

to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must

letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow viole

GOLDEN DAWN RITUALS F

ools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that

the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to

le and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of

GOLDEN DAWN RITUALS G

aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (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

GOLDEN DAWN RITUALS J

, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our

GOLDEN DAWN RITUALS K

y. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the powers hidden in the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete

at are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the fou

om this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our

GOLDEN DAWN RITUALS SADD

uinoxes and solstices occur when a is in these signs. the kerubic or fixed signs are attributed to h and are considered watery because they are the most shining and glittery in nature. the remaining four mutable signs are considered the most airy because they are the most subtle in nature. the four elements are most earthy, their operation being mainly terrestial in nature. note: the reason the l symbol is used in place of the b symbol is as follows "though one of the seven lords who wander, l is yet classed with those who abide because it is the heaviest of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not included with the rest of the wanderers (planets) in the sephirotic cross. example (shaded areas are blue) b angle of water table

thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. truncated pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or ai

er than the prescribed manner. sephirotic cross 25 triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental

otency of the nature of that square. tablet of union 26 triangle no. 1 element of the vertical column (m in the 1st column) triangle no. 2 m. triangle no. 3 element of the horizontal column. triangle no. 4 m. below is a sample illustration derived from the lesser angle of the earth tablet. in the servientsquare in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the water tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore t

bol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the water tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery c- d. the tarot key for d is the chariot. the hebrew letter for d is j. the geomantic attribution is populus. summarized pronunciation guide briefly, regarding the pronunciation of the angelical language, thou shalt pronounce the consonants with the vowel following in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following

GOLDEN DAWN RITUALS SAPPENDA

o codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil

GOLDEN DAWN RITUALS SCONTINUED

distinct divisions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or ai

other than the prescribed manner. sephirotic cross triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental

hat square is attracted, allowing for maximum potency of the nature of that square. tablet of union triangle no. 1 element of column (m in the 1st column) triangle no. 2 m. triangle no. 3 below triangle no. 4 m. below is a sample illustration derived from the lesser angle of the b tablet. in the servient square in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the c tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the s

GOLDEN DAWN RITUALS U1

dered apart from obsession (thought obsession is frequently the accompanying of mania, and still more frequently, its cause, the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. that 7 is, there is an alliance between the two former which overpowereth the action of hmkj and hnyb in the latter. monomania is shown in the consideration of only one certain symbol which is too attractive to the will. a chain of thought is, therefore, simply a graduated vibration arising from the contact of a ray of thought with a symbol. if controlled by the reasoning power and licensed by the will, such vibrations will be balanced and of equal length. but if uncontrolled by the lower will and the reason, they will be unbalanced and inharmonious (that is, of uneven l

, of uneven length. in the case of the drunkard, the equilibrium of the sphere of sensation and consequently that of the nephesch, is disturbed. in consequence, the thought rays are shaken at each vibration so that the sphere of sensation of the nephesch is caused to rock and waver at the extremities of the physical body where the ruach action is bounded. the thought, therefore, is dazzled by the symbol of the sphere of sensation in the same way as the eyes can be dazzled in front of a mirror if the latter is shaken or waved. the sensation, therefore, then conveyed by the thoughts is that the sphere of sensation oscillating and almost revolving around the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position. nearly the same may be said of sea-sick

GOLDEN DAWN RITUALS U3

lic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can h

elf with the ray of his thought so as to make one continuous ray from the corresponding point of the macrocosmos unto the center of his consciousness. if, instead of concentrating at that actual point of the sphere of sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the macrocosmic ray answering to that symbol in the sphere of his consciousness. but he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his united consciousnesses have not been able to focus along the thought ray at the circumference at the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained s

GOLDEN DAWN RITUALS U4

be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 skrying in the spirit vision g.h. frater d.d.c.f. 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 symbol, place, direction or plane being known whereon it is desired to act, a thought ray is sent unto the corresponding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesch, the thought ray is sent like an arrow from a bow right through the circumference of the sphere of sensation directly into the place

GOLDEN DAWN RITUALS U7

, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document is apparent. addendum 1 reveals to the z.a.m. the five elements in the four scales of the king, queen, prince, and princess. this document also provides an appropriate symbol as it relates to the court cards in its appropriate color. the active adept will have no trouble in finding a myriad of uses for these potent symbols. in addition to providing the above mentioned, addendum1 also provides the z.a.m. with the complete color scales for the sephiroth, planets, and zodiac in all four scales as related to the name, hwhy. addendum ii provides the z.a.m. with the c

GOLDEN DAWN RITUALS VENUSZAM16

oath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest 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 t

the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circ

GOLDEN DAWN RITUALS Z1

is governed by a triad, one in intention but having different functions: the imperator to command, the praemonstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equi

deptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine tria

ing energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of th

llow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords

self, the perfect law of the universe, and the red cords and tassels, the divine self-renunciation whose trials and sufferings form as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, were yet but an inferior presentment of the higher, fitted to our comprehension "expounder of the sacred mysteries" is the name of the hierophant, and he is "osiris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from rtk. 9 the station of hiereus is at the extreme west of the temple and in the lowest point of twklm wh

GOLDEN DAWN RITUALS Z2

blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concen

black. if from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible darkness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note, for this evocation, use the names, of l. l. then, let the alchemist distill with a gentle heat until nothing remaineth to come over. let hi

refore let the lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in bal

e vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and makes over each vessel the symbol of the flaming sword. this is the most important of all the invocations. it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. at the end of it, if it has been successful, a keen and translucent flash will take the place of the slightly colored flashes in the receiver of the curcurbite so that

GOLDEN DAWN RITUALS Z3

ncluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as a

r 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 the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyze. this light is not a symbol of his higher self, but a ray from the gods to lead him thereto. only after having thus been brought to the light is the candidate led to the east of the altar, the place of the station of the evil triad- to affirm that with this light he will be able to cast out and trample on his own evil persona which, when it has been put in its place, will then become a support to him. it is to the hie

over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to affect the distinct formulation of the symbols of the 0= 0 grad

extended, fingers straight, palms downwards, and the hands directed towards the object it 10 is wished to charge or to affect. at the same time, sink the head until the eyes look exactly between the thumbs. in this way, the rays from the eyes, from each finger and from the thumbs, must all converge upon the object attacked. if any of them disperse, it is a weakness. thus performed, this sign is a symbol of tremendous attacking force and of projection of will power. it should be employed in all cases where force of attack is required, especially in charging of a talisman and the like. generally, it is best to have the thumbs and all the fingers extended. if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. herewith

the first sign should always be answered by the second. the secret names of the saluting signs are, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring the

GOLDEN DAWN RITUALS ZAM10

nsuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrate

GOLDEN DAWN RITUALS ZAM12

ose by the watchtower and final releae magical eucharist 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 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the

fe. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept

GOLDEN DAWN RITUALS ZAM13

symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified

the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the

f" second adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" all "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great ave

om this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our

GOLDEN DAWN RITUALS ZAM16

of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make 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 t

the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come unto me. layphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus

GOLDEN DAWN RITUALS ZAM2

ainst the will of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword 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 analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: ig

n osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we

editate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to me

GOLDEN DAWN RITUALS ZAM21

loom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams an

this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the u

f water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the 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 or

GOLDEN DAWN RITUALS ZAM22

e \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the realm of trapt. obey ye now the name of tudw hwla hwhy, the divine ruler of your k

kym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me and bring now thy spirit unto thy control, trws, so that this creature of talismans may have power, life, beauty and light to make a divine link with all those powers, majesties and graciousness which are summed up in the holy 11 name of trapt. layk

ing stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your r

GOLDEN DAWN RITUALS ZAM24

ites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by the symbol worn upon the breast of the officiating adept (hierophant is directed to stretch out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of t

or the ensuing six months, being part of that temporal period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acc

GOLDEN DAWN RITUALS ZAM3

ching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" ste

GOLDEN DAWN RITUALS ZAM5

he spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one'

pletion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of yellow light. step 2 vibrate hwhy and the angelic names lapr and cj. each name should be vibrated a minimum of four times. when you feel the power of the divine and angelic names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlas

ho has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel

n, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whos

GOLDEN DAWN RITUALS ZAM8

nd every spell and scourge of god, the vast one, obedient unto mtolineal figures 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 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg i

l manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 hod net 7 zach n x j mal 10 kuth t m k w l 6 taking the yetziratic attributions and placing them in combination with the former diagram, we arrive at a satisfactory analysis compounded o

present l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is generally understood to represent equation and stability. within the symbol of the square is included the idea of surface and superficial measurement. the square refers to the quaternary of all things and to the tetrad of the holy name hwhy which operates through the four elements. the square is attributed to dsj, the fourth sephira. it would equally correspond to the planet k. it is also a fitting representative of the four elements that will eventually take on ma

ments that will eventually take on manifestation. the next figure is the pentangle. this refers to the sephira of hrwbg and the planet mars. the pentangle can be traced in two different ways. when it is reflected from every second point, it is called the pentagon, which is referred to hrwbg and f. the same figure, when reflected from every third point, is called the pentagram. 9 the pentagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher

the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagram is also a representation of the elevation or adoration of anarchy above order. it is also the el

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

r example on the paving blocks above the nilometer at elepantine island, aswan. i am indebted to us film maker robert gardner for pointing this similarity out to me. graham hancock fingerprints of the gods 93 12,000 years ago, when lake titicaca was more than 100 feet deeper than it is today, tiahuanaco would have been an island, as shown above. equally thought-provoking was the appearance of the symbol of the cross on many of these ancient blocks. recurring again and again, particularly at the northern approach to puma punku, this symbol always took the same form: a double crucifix with pure clean lines, perfectly balanced and harmonious, deeply recessed into the hard grey stone. even according to orthodox historical chronology these crosses were not less than 1500 years old. in other wor

h missionaries on the altiplano. where, come to that, had the christians obtained their crosses? not only from the shape of the structure to which jesus christ was nailed, i thought, but from some much older source as well. hadn t the ancient egyptians, for example, used a hieroglyph very like a cross (the ankh, or crux ansata) to symbolize life. the breath of life. eternal life itself?8 had that symbol originated in egypt, or had it perhaps occurred elsewhere, earlier still? with such ideas chasing one another around my head, i walked slowly around puma punku. the extensive perimeter, which formed a rectangle several hundred feet long, outlined a low pyramidal hill, much overgrown with tall grass. dozens and dozens of hulking blocks lay scattered in all directions, tossed like matchsticks

first and most remote of these is represented by ocelotonatiuh, the jaguar god: during that sun lived the giants that had been created by the gods but were finally attacked and devoured by jaguars. the second sun is represented by the serpent head of ehecoatl, the god of the air: during that period the human race was destroyed by high winds and hurricanes and men were converted into monkeys. the symbol of the third sun is a head of rain and celestial fire: in this epoch everything was destroyed by a rain of fire from the sky and the forming of lava. all the houses were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds

la fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is represented by the head of the water-goddess chalchiuhtlicue: destruction came in the form of torrential rains and floods. the mountains disappeared and men were transformed into fish. 10 the symbol of the fifth sun, our current epoch, is the face of tonatiuh, the sun god himself. his tongue, fittingly depicted as an obsidian knife, juts out hungrily, signalling his need for the nourishment of human blood and hearts. his features are wrinkled to indicate his advanced age and he appears within the symbol ollin which signifies movement.11 why is the fifth sun known as the sun of movement

ngdoms of mexico, penguin books, london, 1990, p. 152; the gods and symbols of ancient mexico and the maya, pp. 141-2. graham hancock fingerprints of the gods 108 identities seemed to merge closely with those of quetzalcoatl. one was votan, a great civilizer, who was also described as pale-skinned, bearded and wearing a long robe. scholars could offer no translation for his name but his principal symbol, like that of quetzalcoatl, was a serpent.5 another closely related figure was itzamana, the mayan god of healing, who was a robed and bearded individual; his symbol, too, was the rattlesnake.6 what emerged from all this, as the leading authorities agreed, was that the mexican legends collected and passed on by spanish chroniclers at the time of the conquest were often the confused and conf

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

here is only one order which can be obtained and all 26 letters appear in this order. crowley writes, then this line drawn is a key..and abrahadabra. abrahadabra is an 11-fold word, and counting down 11 spaces and numbering the letters thus obtained in sequence gives one the value of the english alphabet. thus we have both order and value, as mandated in liber al the line drawn and the rose cross symbol bear a striking resemblance to the area where the key is revealed, notes smith. but one cannot appreciate this without he original handwritten text at hand. as i have discovered the rose cross (which looks like a circle with a simple cross superimposed, or a gun site, or register mark) may contain other secrets. by following the line drawn down from the top of the page to its end at the ros

n the e.q, and added them to the numbers in the series. in the original handwritten text, the string of letters and numbers is divided into two lines, the first ending with y and the second beginning with x. stratton-kent goes on: there are seventeen numbers and letters in the first line and eleven in the second. but in the manuscript the x at the beginning of line two looks like a multiplication symbol so i made this calculation; 17 x 11= 187, the numerical value of the phrase english alphabet. there have been further developments. this cipher solution was uncovered in 1974, fully 70 years after the writing of liber al in 1979 frater lamed of the magical- qabalistic order known as the qblh was introduced to the cipher solution, and soon began work on expanding the scope of knowledge in th

t phrases to be reduced to cipher for decoding. the overall cipher picture reflects certain qualities about the mythos itself, which predicted the flying discs, the blonds and other features known in modern ufology. the mantong alphabet a animal (use an for short) b be to exist (often used as a command) c con to see (c-on; to understand) d de detrimental, disintegrant energy (the second important symbol in the alphabet) e energy (an all-pervading concept including the idea of motion) f fecund (used fe, as in fe-male fecund man) g generate (used gen) h human (a very metaphysical concept here, not fully under stood but used in the sense h-you-man; a human is an h-man) i self, ego (same as our english i) j generate (a duplication of g, but with a delicate difference in shade of meaning. actua

(same as our english i) j generate (a duplication of g, but with a delicate difference in shade of meaning. actually ja, in contrast to ge, is a very important distinction. g is the generating energy, while j is animal generation per se) k kinetic (the force of motion) l life m man n seed spore (child, as ninny) o orifice (a source concept) p power q quest (as quest-ion) r horror danger (used ar, symbol of a dangerous quantity of disintegrant force in an object) s sun (used sis; an important symbol, always referring to a sun whose energy is given off through atomic disintegration) t integration, growth (used te; the most important symbol of the alphabet; the true origin of the cross symbol. it signifies the integrative force of growth; as, all matter is growing the intake of gravity is the

indirectly tend to be transformative and thus of the great white brotherhood. ciphers for decoding messages between the black lodges and their alien sponsors have always existed. but confusions of a deliberate nature exist; the ancient gnostics uncovered a cipher which clearly indicates that the story of the garden of eden in its conventional form is turned on its head. the serpent is clearly the symbol of knowledge, wisdom, the kundalini yogic force, the will-current that is, it is the symbol of liberation and self-mastery. the jealous gods, as read in the original manuscripts, are clearly the forces of blockage, self-denial and repression which is to say, the intelligences governing the black lodge. this knowledge of good and evil and life and death has been the terrible secret of initia

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ed of matter that is so tenuous that our eyes cannot see it. there are many degrees of matter's density. the most dense is the physical plane. the next, more ethereal and very close to the physical plane, is the etheric plane symbolized by the element earth. the next more ethereal world is the astral plane which is usually divided into a lower half, symbolized by the element air, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descriptions are possible. there are seven cosmic planes in all. little can be raid of the highest two. the lower five cosmi

ck a thought is a thing; an entity, which is composed of the cosmic element, air. an emotion is an object which is composed of the cosmic element, water. table ion the following page contains three symbolic ways of representing these cosmic elements. the first group of symbols are magical and cover all five elements. the second group of symbols are kerubic astrological sigils. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no two magicians will see the subtle planes of the wa

thin the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subjectivity. the egyptians used the symbol of the winged globe to represent a center of consciousness. whatever the symbol used, as a magician you will soon realize that the universe around you always faithfully expresses the thoughts and emotions that are within you. similarly, the thoughts and emotions within you are conditioned by the world environment around you.wherever you go, try to see your inner world and your outer world a

dix a. here you can see ata glance that this region is three parts earth and one part air. you would not expect to see evidente of water or fire anywhere in this region. in this manner, the truncated pyramids that are shown in figures 15 through 31 in appendix a can be especially helpful in quickly summarizing the cosmic elemento of the watchtower squares. the pyramid itself is a powerful magical symbol its base is four-sided and thus rooted in forro (four is the number for stability and firmness) while its peak is a single point high above. it represents the magical universe as a graduated expression in time, space, and form of being, from the highest spiritual spheres to the lowest material globes. the pyramid can also represent yourself; the base corresponda to your physical body and th

ses tend toward isolation. this fact is dearly seen in the third aethyr, zom, where you can become a true magus, the creator and master of your own universe. man's nature aboye the first aethyr, lil, is monadic. below lil man's nature is dualistc. the two primary polarities of man's dualistic nature are objectivity (the universe) and subjectivity (consciousness. the circle. a cirde is the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the

GREY W G CONDENSATION OF KABBALAH

this theoretical structure as a scheme whereby god manifested itself out of itself until man and the rest of evident existence appeared out of nothing, they tried to visualise all this as a regular plan 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 se

anything which counts as a victory gained by struggles with all the opposition encountered in earth-life. intentions of achieving such victory over the worst side of ones own nature should be very much included here. anything of a good over bad nature. these three paths are those which start us from this physical world on our way back to god. so, stage by stage, a path at a time, does our serpent-symbol take us back up the tree. it is true that all these journeys are purely imaginative, but never under-estimate the faculty of imagination. imagination has led mankind to our present place in creation and will lead us 14 further in the future. it has been said without vision the people will perish and your young men shall see visions while your old men dream dreams. all tree-path exercises ar

alismanic magic became incorporated into its curriculum as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol representing practically every variety of our occult specialist studies, with the possible exception of the neo-paganmovement which usually finds it too formal and complex. once the connections of the tarot with the tree had been established, very definitemeanings could be attached to them providing they were properly used as indicators of divine intentions which left human enquirers free t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

h poets and artists insensibly deviate from the sanctity of the old type, and adopt an independent treatment of sacred subjects, which, ingenious as it may be, mars the continuity of tradition. the tragedians will alter for their own ends what epic had handed down entire; the sculptors, striving after naked forms of beauty, preface. xlix will^ in favour of it, sacrifice if need be the significant symbol; as they can neither bring in all the features of the myth, nor yet find the whole of them sufficient, they must omit some things and add others. sculpture and the drama aim at making the gods more conceivable to the mind, more human; and every religion that is left free to unfold itself will constantly fall back upon man and the deepest thoughts he is capable of, to draw from them a new in

weser mountains and the harzj and in many more (d. sag. nos. 9. 303. 314. bechst. 1, 146. 3, 16. 4, 210-1. dieffenbach's wetterau pp. 284-5. 190; it must be very old^ the flower is commonly said to be blue, the colour most proper to gods and spirits, yet also i find 'purple flower' and' luhite flower' mentioned. sometimes it is called schlusselbhime (key-flower, because it locks the vault, and as symbol of the key-wearing white woman, whom the bunch of keys befits as old mistress and housekeeper, and who has likewise power to unlock the treasure; also luck-fiower (bechst. 3, 212, but most frequently ivunderblume. when three loonderfioioers are named, it seems to mean three on one stalk (ib. 1, 146. 4, 209. the sudden violent spriuging-to of the door is remarkably like the edda's' hrynja ho

ncantator, germinod incantatio, diut. 2, 326^ gl.doc. 213\ germenod, n. cap. 100; which afterwards died out of the language. the mhg. already used segen [blessing, from signum] for a magic formula, segencerinne for enchantress. chap. xxxviii. will go more deeply into this necessary connexion of magic with the spoken word, with poetic art; but, as the mystery of language easily passes into that of symbol, as word and writing get indissolubly wedded, and in our idiom the time-honoured term rune embraces both tendencies; it throws some light on the affinity of zoupar with teafor (p. 1033, and also on the method of divination (p. 1037) by rune-staves. the goth, afhugjan, to deprive of one's senses, bewilder, stands in gal. 3, 1 for /saakaiveiv= fascinare^ as. dyderian, bedgderian illudere, inc

atliol: marien son und got' or' her trede ik in dm mst (nest, und verlate unsen herre jesum christ' in hessian records of 1g33' hie stehe ich uf dieser mist, und verleurne (deny) des lieben herrn j. christ! in abjuring, she stands on the dunghill, which begins to burn round her, and with a white stick she stabs a toad (iitsche. the standing on dung is also in conjuringspells. the white staff is a symbol of surrender, and after being grasped is thrown into the water, shepherds reputed to be sorcerers were accused of baptizing their sneep with salt. factums et arrest du parlem. de paris contre des berges sotciers executez depuis peu dans la prov. de brie sur i'imprime a paris 1695. 8, p. o7. heathen oeigin of ducking, etc. 1077 the seducers' names, the spells, the brood of' liolden' the roun

n despuere, adspuere, inspuere, exspuere. in case of need you may without scruple strijce a suspected witch, and. draw blood (p. 1096, or throw a, firebrand at her (sup. swed. 96. bread, salt and coals are a protective against magic (i, 564. 713, as witches abstain from bread and salt (p. 1071. i fancy that 2npping of the loaf, so distasteful to the wood-wives (p. 484, was a sacred magic-averting symbol; conf 'placenta digito notata' in lasicz 49. throw a steel over enchanted beasts, and they are bound to resume their natural shape (sup. i, 886^ throw a knife marked with the cross over a witch, and you recognise her (554; when a man threw steel between the elfin and the hill, it prevented her going into it (p. 467; steel insures the child in the cradle from being changed. instances of magi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the ship, and the spot to which it was tied still bears the name of naubandhanam (ship-binding. then spake the fish: i am brahma, lord of created things, a higher than i there is not, in the shape of a fish have i delivered you; 1 ckt9ea from cict9ea is buttmann s acute suggestion; but he goes farther, taking this sisythes or sisuthros to be sesothris, sothis, seth; and noah to be dionysos, and a symbol of water. 2 buttm. p. 45 seq, who connects it with okeanos and ogenos. 3 it is remarkable, that in a beautiful simile, therefore without names or places, homer depicts a kind of deluge, ii. 16, 384: cbs 5 vwb xcuxcttti tracra kexalvrj fiefipide "xq&v ij/j,ar otrwpo y, ore xa^porarov x^ i $8w/&gt; zeus, ore 77 p dvdpecrcrt /careercrd/u.ei os xaxetttji y, o? f3iri elv dyopfj cr/coxta

rses heads are nailed transversely on each gable-end (kiihlende) of the roof, a remin iscence of the sacred horses of the ancients. heinr. schreiber (taschenb. f. 1840, p. 240 seq) has likewise noticed these horses rushing at each other on gables of the older houses in romanic rhgetia (not germ. switz, but tyrol; see zingerle s sitten p. 55; he is decidedly over hasty in pronouncing them a celtic symbol, for if we were to say that the custom in l. saxony was a legacy from the earlier celtic inhabitants, criticism would lose all firm footing. to me this custom, as well as horse-worship altogether, seems to belong equally to celts, teutons and slavs; what particular branches of these races were most addicted to it, will by degrees unfold itself to future research (see suppl. praetorius (welt

7: iiz golde ein ar geroetet, gefiuret unde gefunkelt ufjeglich kriuze gelcetet/ true, the cock is an emblem of vigilance, and the watchman, to command a wide view, must be highly placed; 2 but it is quite possible that the christian teachers, to humour a heathen custom of tying cocks to the tops of holy trees, made room for them on church-towers also, and merely put a more general meaning on the symbol afterwards (see suppl. at the head of wildfowl the eagle stands as king, and is the messenger of jove. in our beast-fables the raven seems to take upon him the parts both of wolf and of fox, uniting the greed of the one with the other s cunning. two ravens, huginn and muninn, are, like the two wolves, constant companions of cvsinn (p. 147; their names express power of thought and remembranc

a wheel, has been fully shewn, p. 620. tit. 2983 speaks of the sun s wheel. the edda expressly calls the sun fagrahvd, fair wheel, saem. 50a sn. 177. 223. the norse rune for s is named sol sun, the as. and ohg. sigil, sugil, for which i have proposed (andr. p. 96) the readings segil, sagil, sahil, and may now bring in support the goth, sduil and gr. r/ato. but the gothic letter q= hv) is the very symbol of the sun, and plainly shews the shape of a wheel; we must 1 wagen waggon belongs to weg way, as carpentum does to carpere (viam; the car of heaven is also that of the highest god. otfr. i. 5, 5. says of the herald angel: floug er sunnum pad, sterrdno strdza, wega wolkono. the indians also call the sky path of clouds, somadeva 1, 17. 2, 157. j so in mod. gr &lt;j&gt;eyydpt brillian

black veils that day, and having tied up a puppet of straw, put a white shirt on it, and give it a broom in one hand, and a scythe in the other. this puppet they carry singing, and pursued by boys throwing stones, to the border of the next town, where they tear it up. then they hew down a handsome tree in the wood, hang the shirt upon it, and carry it home with songs. 2 this tree is undoubtedly a symbol of summer introduced in the place of death driven out. such decorated trees are also carried about the village by boys collecting gifts, after they have rid themselves of death. in other cases they demand the contribu tions while taking the puppet round. here and there they make the straw man peep into people s windows (as berhta looks in at the window, p. 274: in that case death will carry

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

erm rosae crucis in the title. its colleges and university were also incorporated, and a patent was secured from the united states government protecting the name and symbols of the order in the united states and throughout the world. the name and symbols are also registered with many other nations of this jurisdiction. amorc is the only rosicrucian movement in north america having a patent on the symbol of the cross with one rose in its center, which is the true ancient symbol of the order in all lands. therefore, amorc repeats again its statement: it is a part of the worldwide rosicrucian order, most jurisdictions of which use the same name except for slight variations due to translation in foreign languages. it is part of the one and only rosicrucian order that is truly international. it

details pertaining to this service, see "funeral service" in the rosicrucian dictionary. naming ritual (the rosicrucian appellation rite) for details with respect to this ritual, see "naming" in the rosicrucian dictionary. marriage ceremony for details with respect to this ceremony, see "marriage ceremony" in the rosicrucian dictionary [26] some of the official seals of the a.m.o.r.c. 1. general symbol of the order in the world 2. the great seal of the supreme council 3. the seal and sign of the supreme treasurer 4. the seal of the founder 5. original emblem worn by the fratres and sorores 6. the rosae crucis (official) 7. the seal and sign of the supreme secretary 8. great seal of the grand master 9. the sacred insignia of the imperator [27] part three operating manual we present to our

. the furnishings of a lodge of our order are standardized, and serve the excellent purpose of providing the necessary articles and means for work and worship. these, too, are explained hereinafter. the "east" the "east" of the lodge is the first point on the horizon, and, therefore, the most important point of direction in the lodge to all rosicrucians. it was in the east that man first saw the "symbol of life" and knew, by what he saw, that cod's laws were mechanically and mathematically perfect. the diurnal rising of the sun, with such infinite exactness, after a period of transition from ebbing life at the west, to its dismal darkness of the north, likewise teaches man that life is continuous and immortal, rising again and again in the east, the south, and the west. in the east is the

ucis. the reason for this is twofold. by using rosae crucis instead, we adhere to the traditional custom. and we likewise keep from identifying ourselves with any of the commercial propositions that use the term rosy cross as titles for written-to-sell books which have nothing to do with our work, or as the name for colonization schemes, classes, etc (see pp. 72-76 for further information on this symbol [43] the triangles there has been much discussion as to why we use as a symbol the inverted triangle. just why the triangle with point downward is called inverted has not been explained to us. there is no reason, except mystically, why a triangle, such as ours, should have any definite position. a triangle is always a triangle, regardless of position, and to use the word inverted is to pres

t, in the work being done at the supreme grand lodge in the laboratory or out of it, in chemistry, electricity, healing, music, and even in the more subtle manifestations of nature's laws, the triangle in one of its two positions is used and always becomes the final or grand universal solvent. the cross within the spiritual triangle is one of the official symbols of our order and is a very sacred symbol. in one form or another it is to be found on every seal of every lodge. it is an identifying mark not used by any other organization or society in the world. privacy there seems to be some doubt in the minds of many of our members as to what is private in our work and what is not. this doubt may be removed by the following explanation: the principal object of privacy in our order is to prev

HANDBOOK OF EGYPTIAN MYTHOLOGY

contained little about egyptian mythology. greek philosophy, science, and literature were the main interests of the scholars at the mouseion, a kind of protouniversity attached to the library. most members of the ptolemy family never learned the egyptian language, but they were conscious that they were ruling a multicultural society and that they needed the support of influential egyptians. as a symbol of cultural fusion, the ptolemies established the cult of a new god, serapis, who combined features of the egyptian deities apis and osiris with aspects of greek deities such as zeus and dionysus. many of the ptolemies were crowned in the temple of ptah at memphis, and they often contributed to the cost of religious ceremonies in the ancient capital. ptolemaic kings and queens were happy to

is f. daumas, les mammisis des temples gyptiens (paris, 1958. 86. followers of the theory that drama was born from the coming together of myth and ritual have cited the festival of victory as one of the world s oldest plays. see h. w. fairman, the triumph of horus: an ancient egyptian sacred drama (london, 1974. 87. for discussions of all these sources, see r. b. finnestad, image of the world and symbol of the creator (wiesbaden, 1985; or b. watterson, the house of horus at edfu (stroud, england, 1998. 88. see l. lesko, ancient egyptian cosmogonies and cosmologies, in shafer, religion in ancient egypt, 105 107. 89. for a french translation and commentary, see pj in appendix: primary sources. a few episodes from papyrus jumilhac are translated into english by hollis as an appendix to the an

spell 76, shu lifted up his daughter nut and set his son geb under his feet. this image was first portrayed in detail on coffins and funerary papyri at the end of the new kingdom. geb is shown sprawling at the bottom of the picture, sometimes still in a state of sexual arousal. shu stands with his arms raised supporting the arched body of nut (see figure 42. this arm position was the hieroglyphic symbol that wrote the word ka (life force or vital essence, which helps to emphasize that shu is making life possible. many other beings, including the entities known as the heh gods, can be shown assisting shu to support the sky above the earth. shu created a space between earth and sky in which creatures could breathe the air that gives life. in this space, the sun could rise for the first time

renewal expounded in the new kingdom underworld books. many of the events from this linear time line recur in cyclical time. cyclical time the egyptian universe remained eternally the same only through constant change in the form of cycles of decay, death, and rebirth. the ouroboros, a snake mythical time lines 89 swallowing its own tail, was an egyptian image adopted by many other cultures as a symbol of eternity. it signified the capacity of the universe to perpetually renew itself, so that every end could also be a beginning. the egyptian year the great events of egyptian myth could be treated either as things that happened once in the remote past or as things that needed to happen over and over again. the inauguration of a king, which ideally took place at new year, reenacted the crea

mp aten (aton) aten was a form of the sun god promoted by king amenhotep iv in the fourteenth century bce. this king changed his name to akhenaten, which probably means one effective on behalf of aten. he built huge roofless temples to aten, at first in thebes and then in a new capital city, akhetaten (horizon of aten. aten was shown as a disk or sphere with rays ending in human hands holding the symbol of life. in akhetaten (modern tell el-amarna, aten was worshipped as the sole god without equal. he was the god of light who had made the world and sustained it every day. surviving hymns to aten stress his role as benevolent creator. there is no long sequence of events leading up to creation. aten is simply said to have made everything according to his heart when he was alone. this act of

HEAVEN HELL

osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken into account. at the beginning of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scene which is familiar to all. we see the heart of ani being weighed in the balance against the symbol of righteousness in the presence of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that the

the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that the heart of ani exactly counterbalances the symbol of righteousness. this result thoth announces to the gods in the following words "in very truth the heart of osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e, it hath been found true by trial) in the great balance. no wickedness hath been found in him, he hath not purloined the offerings in the p. 51 temples, 1 and he hath done no evil by deed o

protected with a row of spear beads, and from the ceiling hang four heads of gazelle, or oryges; according to a legend certain enemies of osiris transformed themselves into these animals, and were slain by the god. on the platform, immediately in front of the god, stands thoth, in the form of a mummy, and be serves as the standard of the balance; the object in the pan is being weighed against the symbol of "evil, which it seems to counterbalance exactly. this being so, it seems that the wickedness of the deceased did not go beyond a recognized limit. anubis, in the upper corner of the scene, addresses some words to thoth, who bears the balance on his shoulders. in the small boat near the balance is a pig being beaten by an ape; 1 the name of the pig is am-a, but neither his functions, nor

HEKAS

aby-fi-hamat-'the black head of wisdom' or 'seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and

HELENA BLAVATSKY NIGHTMARE TALES

nymphea cerulea or nelumbo.furthermore a reader of this calibre would see but the blue colour of the list of contents of our journal. to avoid a like misunderstanding, we shall attempt to initiate our readers into the general symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and in india, as a symbol of the universe. not a monument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, p

which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two chief titles of lakshmi; padma the lotus, and kshirabdi-tanaya daughter of theocean of milk. gautama the buddha h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

et it is the ego, the manasic entity, which is held responsible for all the sins of the lower attributes, just as a parent is answerable for the transgressions of his child, so long as the latter remains irresponsible. q. is this "child" the "personality? a. it is. when, therefore, it is stated that the "personality" dies with the body it does not state all. the body, which was only the objective symbol of mr. a. or mrs. b, fades away with all its material skandhas, which are the visible expressions thereof. but all that which constituted during life the spiritual bundle of experiences, the noblest aspirations, undying affections, and unselfish nature of mr. a. or mrs. b. clings for the time of the devachanic period to the ego, which is identified with the spiritual portion of that terrest

ar fruit of itself except it abide in the vine; no more can ye, except ye abide in me. i am the vine-ye are the branches. if a man abide not in me he is cast forth as a branch, and is withered and cast into the fire and burned. now we explain it in this way. disbelieving in the hellfire which theology discovers as underlying the threat to the branches, we say that the "husbandman" means atma, the symbol for the infinite, impersonal principle, while the vine stands for the spiritual soul, christos, and each "branch" represents a new incarnation. q. but what proofs have you to support such an arbitrary interpretation? 1. universal symbology is a warrant for its correctness and that it is not arbitrary. hermas says of "god" that he "planted the vineyard" i.e, page 87 the key to theosophy- hp

en of the white fathers, and the dark mothers of india, and vice versa. ferho (gnostic. the highest and greatest creative power with the nazarene gnostics (codex nazaraeus. fire-philosophers the name given to the hermetists and alchemists of the middle ages, and also to the rosicrucians. the latter, the successors of page 152 the key to theosophy- hp blavatsky.txt theurgists, regarded fire as the symbol of deity. it was the source, not only of material atoms, but the container of the spiritual and psychic forces energizing them. broadly analyzed, fire is a triple principle; esoterically, a septenary, as are all the rest of the elements. as man is composed of spirit, soul, and body, plus a fourfold aspect; so is fire. as in the works of robert flood (de fluctibus, one of the famous rosicruc

s of the mysteries, and the initiators into the final great mysteries. the hierophant stood for the demiurge, and explained to the postulants for initiation the various phenomena of creation that were produced for their tuition. he was the sole expounder of the exoteric secrets and doctrines. it was forbidden even to pronounce his name before an uninitiated person. he sat in the east, and wore as symbol of authority, a golden globe, suspended from the neck. he was also called mystagogus. hillel a great babylonian rabbi of the century preceding the christian era. he was the founder of the sect of the pharisees, a learned and a saintly man. hinayana (sans) the "smaller vehicle" a scripture and a school of the buddhists, contrasted with the mahayana "the greater vehicle" both schools are myst

fied a few years ago. his great holiness consisted in sitting at one of the gates of rome night and day for forty years, and remaining unwashed through the whole of that time, the result of which was that he was eaten by vermin to his bones. lao-tzu (chin) a great sage, saint, and philosopher, who preceded confucius. law of retribution (see karma. linga-shar ra (sans "astral body" i.e, the aerial symbol of the body. this term designates the doppelg nger, or the "astral body" of man or animal. it is the eidolon of the greeks, the vital and prototypal body, the reflection of the man of flesh. it is born before man and dies or fades out with the disappearance of the last atom of the body. logos (gr) the manifested deity with every nation and people; the outward expression or the effect of the

HINE P OVEN READY CHAOS

ntellectualisation can substitute for the actual experience. pete carroll s liber null, therefore, presented the bare bones of the magical techniques which can be employed to bring about change in one s circumstances. liber null concentrated on techniques, saying that the actual methods of magic are basically shared by the different systems, despite the differing symbols, beliefs and dogmas. what symbol systems you wish to employ is a matter of choice, and that the webs of belief which surround them are means to an end, rather than ends in themselves (more of which later. 10 phil hine an important influence on the development of chaos magic was the writing of robert anton wilson& co, particularly the discordian society who revered eris, the greek goddess of chaos. the discordians pointed o

lly-derived past (such as atlantis, lemuria, albion, etc, chaos magic borrowed freely from science fiction, quantum physics, and anything else its practitioners chose to. rather than trying to recover and maintain a tradition that links back to the past (and former glories, chaos magic is an approach that enables the individual to use anything that s/he thinks is suitable as a temporary belief or symbol system. what matters is the results you get, not the authenticity of the system used. so chaos magic then, is not a system- it utilises systems and encourages adherents to devise their own, giving magic a truly postmodernist flavour. needless to say, chaos magic began to acquire a sinister reputation. this was due to three factors; firstly that its pick n mix/d.i.y approach to magic was fro

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

thing else. i did not know, or had not realised that i was to be chief in the new rite of perfection in the sat b'hai. 2 i have been too harassed with the h.b. ofl. to attend to anything else. i will attend to it as soon as possible. my own experience of astrology and the taro, is, that neither is of much use, unless you have developed the inner light so as to see spiritual correspondence of each symbol as it turns up. if you have not read p. christian's histoire de fa magie you should do so. he gives an account of what cagliostro did in the way of predictions by the taro' it and astrology are closely interlinked. unless one has undergone the training which cagliostro had, we cannot do the same, tho' we may get some kind of approximation to events. mesmerism is a part only of the great sci

pans, or we would have been glad to avail ourselves of your kind offer. we are tolerably well, i am glad to say. mrs ayton joins me in kind regards. 6 7 chacombe vicarage 25 april 1889 chacombe vicarage [undated] the letters 29 will contrive somehow to see you and have a long talk. i shall be very much occupied till after may, and then i will make some arrangement. i will tell you about the above symbol when i see you. what i write about now is as to the symbols [for sulphur, earth and air);j, 6. you will do best to get "a dictionary of chemistry &c. by dr andrew ure, 1823, in which there is a folding chart giving the alchemical symbols and their meaning. you will pick this up second hand for is, or 15.6d. or 25. there is a second-hand bookseller, joseph sakeld, 314 clapham road, sw, who w

HP LOVECRAFT A DARK LORE

these designs seemed certainly to be; though my memory, despite much the papers and collections of my uncle, failed in any way to identify this particular species, or even hint at its remotest affiliations. above these apparent hieroglyphics was a figure of evident pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. it seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. if i say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, i shall not be unfaithful to the spirit of the thing. a pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole wh

t but realise that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelievable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head. inspector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiqu

as a small leatherbound record-book filled with entries in some odd cryptographic medium. the manuscript writing consisted of the common traditional symbols used today in astronomy and anciently in alchemy, astrology, and other dubious arts- the devices of the sun, moon, planets, aspects, and zodiacal signs- here massed in solid pages of text, with divisions and paragraphings suggesting that each symbol answered to some alphabetical letter. in the hope of later solving the cryptogram, blake bore off this volume in his coat pocket. many of the great tomes on the shelves fascinated him unutterably, and he felt tempted to borrow them at some later time. he wondered how they could have remained undisturbed so long. was he the first to conquer the clutching, pervasive fear which had for nearly

with a great unkept yard dating from a time when the region was partly open country. it does not appear that he ever wrote or spoke of it, nor is there any evidence that he even noticed it. and yet that house, to the two persons in possession of certain information, equals or outranks in horror the wildest phantasy of the genius who so often passed it unknowingly, and stands starkly leering as a symbol of all that is unutterably hideous. the house was- and for that matter still is- of a kind to attract the attention of the curious. originally a farm or semi-farm building, it followed the average new england colonial lines of the middle eighteenth century- the prosperous peaked-roof sort, with two stories and dormerless attic, and with the georgian doorway and interior paneling dictated by

y third hand which might have been allen's there was not a trace. if he had indeed come to be the leader, he must have forced young ward to act as his amanuensis. in this new material one mystic formula, or rather pair of formulae, recurred so often that willett had it by heart before he had half finished his quest. it consisted of two parallel columns, the left-hand one surmounted by the archaic symbol called "dragon's head" and used in almanacs to indicate the ascending node, and the right-hand one headed by a corresponding sign of "dragon's tail" or descending node. the appearance of the whole was something like this, and almost unconsciously the doctor realised that the second half was no more than the first written syllabically backward with the exception of the final monosyllables an

HP LOVECRAFT THE CALL OF CTHULHU

d certainly to be; though my memory, despite much familiarity with the papers and collections of my uncle, failed in any way to identify this particular species, or even hint at its remotest affiliations. above these apparent hieroglyphics was a figure of evidently pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. it seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. if i say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, i shall not be unfaithful to the spirit of the thing. a pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole wh

but realize that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelieveable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head. inspector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiqu

HP LOVECRAFT THE CRAWLING CHAOS

not long uppermost in my mind. slowly but inexorably crawling upon my consciousness and rising above every other impression, came a dizzying fear of the unknown; a fear all the greater because i could not analyse it, and seeming to concern a stealthily approaching menace; not death, but some nameless, unheard-of thing inexpressibly more ghastly and abhorrent. presently i realised that the direct symbol and excitant of my fear was the hideous pounding whose incessant reverberations throbbed maddeningly against my exhausted brain. it seemed to come from a point outside and below the edifice in which i stood, and to associate itself with the most terrifying mental images. i felt that some horrible scene or object lurked beyond the silk-hung walls, and shrank from glancing through the arched

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

se also into the lake; wondering from the greatness of the labor how ever the stones were brought from afar, as they must have been, since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the al

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

on the door. to gain a partial relief from the general tension i busied myself by transferring this hardware to the vacant place with the aid of a handy three-in-one device including a screwdriver which i kept on my key-ring. the bolt fitted perfectly, and i was somewhat relieved when i knew that i could shoot it firmly upon retiring. not that i had any real apprehension of its need, but that any symbol of security was welcome in an environment of this kind. there were adequate bolts on the two lateral doors to connecting rooms, and these i proceeded to fasten. i did not undress, but decided to read till i was sleepy and then lie down with only my coat, collar, and shoes off. taking a pocket flash light from my valise, i placed ft in my trousers, so that i could read my watch if i woke up

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

s of millions could be approached than through the common human fascination with controlled fire. 13. the coleopterous charm one charm that will have a catalytic effect upon all personal relationships, and will project a romantic aura about the charmer that love objects will find irresistibly exciting, is the ancient coleopterous charm. since cleopatra's time, the coleopterous (beetle) has been a symbol for occult beginnings, germination force, power, birth, life and death- and, above all, magic. enchantresses insist that a coleopterous charm will insure a very satisfying love life. the charm should increase sexual vitality, attract many healthy, vibrant love relationships, encourage fidelity, prolong romantic desire and protect the clandestine. for all that, certainly this charm is worth

century-old spell. here is a fairly new one, based on the same principle: if you want to get rid of somebody, to make them go away, procure some soil from another state, and mail them a little bit every day for nine days. that will pull them towards that direction. or, supposing you have used the powerful card spell to hex somebody. draw the circle layout as described in chapter four, and make a symbol of each of the cards you have placed to effect the hex, k for king, j for jack, et cetera. mail one diagram a day for nine days. it will drive them crazy, if nothing else, to get that incomprehensible thing in the mail for nine days running. trim your hair a quarter of an inch every new moon, and it will grow in thick and luxurious. start a new business at the last quarter, the week before

or having created this irresistible attraction, she can also break the spell and get rid of the old lover to make way for the new. you must call on nai-no-kami, the japanese god of earthquakes. begin on the third tuesday of the month, and at 9 p.m. enter into a quiet area; the only light must be the flame from one large, black candle. ring a clear bell three times, and on parchment paper draw the symbol for the sun, the moon and the planets (see fig. 1. figure 1 stain the parchment with eight juicy seeds of a pomegranate, then completely burn the parchment in the flame. take the ashes and touch them to your forehead. remain gazing quietly at the flame a full three minutes, then shout out, as loudly as you can, his name: nai-no-kami! make up nine small packets, putting in each one some of t

sing money, too, and if it should fall in your fifth circle, it's also connected with an extravagant attitude. if it should fall in the twelfth circle, your flamboyant way of living might get you into money or other difficulty, while the fifth circle means you're a spendthrift with your feelings towards other people. it's a warning card, urging you to be a little bit cautious in whatever area the symbol may fall. it's not too important a card for spellcasting, because you don't want to cultivate that kind of an attitude. seven of clubs heralds arguments and personal weaknesses that might need to be corrected. the card in the fifth circle might mean you are constantly involved in love affairs, and if it's in the seventh, you and your partner have arguments all the time. your whole way of li

INFERNAL SABBAT LIVE

ss was created as a means of liberation and rebellion through the reversed rites of blasphemy of orthodox thought. in the invocation of satan, this archetype of selfliberation was means of release, of seeking knowledge and freedom within the self to have the choice of free thought, action and deed. this is why the serpent is considered an aspect of satan or lilith, the serpent is long viewed as a symbol of wisdom and fertility. the christian satan was taken from the early mythological folklore of islam, from which satan s (meaning to oppose or the adversary) name was azazel. in the koran and accepted traditions such as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the other

INITIATION INTO HERMETICS

as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have chosen the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the firs

expression or the other way around, producing a train of thoughts by a gesture or an action, which we shall designate evocation in hermetics. this maxim is standing for the entire magical ritual. it is stated hereby that not only any idea can be expressed by an action, but can also be bound to a certain task. this refers to any creature as well. anything not receiving and bearing a special name, symbol or external mark is without significance. all the magical processes and rituals are based on this primordial thesis in every religious system with its special cults since the remotest times. the only difference is that nothing but a very small part has been accessible to the masses, whilst most of it has been kept strictly secret but reserved only to high priests and adepts. every ritual an

all bound to a fixed sign, word and touch. a lot could be said about this problem from the historical point of view. for practical magic respecting the magical training, however, studies like these would be absolutely useless. it is of no importance at all to the genuine magician if he reads books about the particular way in which any other magician is drawing his magic circle, regarding it as a symbol of infinity, divinity and purity, planting his genii and angels in it for the sake of protection, or else how a lama is painting his mandala and sets up his thatgatos as a symbol of protective deity. he does not need such strange directions because he knows very well that they are only a mental support for the mind. in this fourth step the magician will learn how to produce his own rituals

rs. having considered all this carefully and written notes of it, he may begin with the practice. in this third method i will describe an elementary created with the fire element, which the magician may use for his own purposes. draw a circle on a piece of paper, in the middle of it two squares, one upon the other so that you get a regular octagon. this octagon indicates that we have to do with a symbol of the four elements in their positive and negative results. the circle itself represents the all-comprehensive akasa-principle from which the four elements derived. mark the center of the octagon by any sign you like that indicates the symbol of the elementary. the paper you use for the drawing has to be big enough to allow the created elementary to stand on the sign in the center of the o

have to be considered here. 5. the magic mirror to contact powers, entities &c i will describe this method too in my second book, the practice of magical evocation. at this point, let me remark only for the sake of curiosity as follows: supposing the magician loads his mirror with akasa, imaginatively drawing his sign on the surface with the element analogous to the entity, his character and his symbol, he is able to come in close contact with this respective being of he pronounces the name of the entity according to the universal laws [of quabbalah. the contact will enable the magician to achieve anything according to the original properties of the being. the same thing can be said about all the other beings and powers. 6. the magic mirror to influence the self or other people any magic

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

onomic reasons. we love to cry, laugh, or be scared at movies for which we will pay good money. learning not to cry, laugh, or be scared at any media presentation is a beginning. the lhp initiate has to overcome those phobias (e.g, fear of flying, fear of dogs, fear of flying dogs) that hinder him of her. she or he learns to invoke certain emotional states by careful self knowledge and control of symbol systems. the average human being follows his or her emotions, for the lhp initiate, emotions follow him or her. the forces that oppose the will are those habits of blind obedience to external symbols and signals. the lhp initiate begins his or her quest not only by rejecting sentimental attachments to cultural norms, which most non-thinking people call "good" but by actively making fun of s

eef (if raised hindu, and so forth. this antinomian stance is no different than the stances above, but it draws the most fire from the public, because it is a reminder to the sleepers that they could awaken, and such reminders are always painful. for those of us along the lhp, we often forget how painful the light was to our eyes when we first left the cave. after the initiate has broken with the symbol systems that teach obedience, he or she must create his or her own cosmology. it is at this point when a unified, coherent picture of the universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had thos

INVOCATION OF THE ADVERSARY

manius (michael ford) october 2002 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 purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, bei

raph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion so

ISIS UNVEILED

ful traffic in which er-votos in wax was carried on by the clergy annually, until bardy a century ago* we &id it rather unwise on the part of catholic writers to pour out their viob wrath in such sentences as these "in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian' betylot, the brutally indecent form of the lingam. the mahd-dma^ before casting slurs on a symbol whose profound metaphysical meaning is too much for the modem champions of that religion of sensualism par exedlsnee, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas ot their own temples. the mahody of elephanta, the round tower of bhagalpur, the minarets of islam either rounded or pointed are the originals of the camp

ult flung at the majesty of the crucified" the egyptian isis was also represented as a virgin-mother by her devotees, and as holding her infant son, horus, in her arms. in some statues and biuso-rilievot, when she appears alone she b either complete- ly nude or veiled from head to foot. but in the mysteries, in common with nearly every other goddess, she is entirely veiled from head to foot, as a symbol of a mother's chastity. it would not do us any harm were we to borrow from the ancients some of the poetic sentiment in their religions, and the innate veneration they entertained for their symbols. it is but fair to say at once that the last of the true christians died with the last of the direct apostles. max mtlller forcibly asks "how can a missionary in such circumstances meet the surpr

no hunuw power could, even today, when the brahmanical authority has been crushed under the mongolian and european invasions, today, when eacb pagoda has its brahmatma* force the digdosure, was engraved in a golden triangle and preserved in a sanctuary of the temple of aagartha, whose brahmdtma alone held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where every morn- ing the supreme pontiff ofifered the sacrifice of the actrvarwdha, or sacrifice to all uie forces of nature* 47. it ia the tnditioiw] p

se. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pliysical conceptiod. together with svayammih, they are the t n sephi- roth of the hebrew kabaliats, the ten hindfi prajdpatu the ain-soph of the former, answering to

isdom and knowledge; the accumulation of the spirit of things, and the fermentation and subsequent strength of that esoteric knowledge being justly symbolized by wine. the mystery related to the drama, of eden; it is said to have been first taught by janus, who was also the first to introduce in the temples the sacrifices of 'bread' and 'wine' in commemoration of the 'fall into generation' as the symbol of the 'seed "i am the true vine, and my father is the husbandman" says jesus, alluding to the secret knowledge that could be imparted by him "i will drink no more of the fruit of the vine, until that day that i drink it new in the kingdom of god" the festival of the eleusinian mysteries began in the month of boe- dromion, which corresponds with the month of september, the time of grape-gat

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

y always be taken to represent any idea. we assume that any of these hieroglyphics will be understood by the intelligences with whom we wish to communicate in the same sense as it is by ourselves '3. we postulate that the intelligences whom we wish to consult are willing, or may be compelled, to answer us truthfully' chapter one the geomantic symbols there are only sixteen geomantic symbols. each symbol consists of four lines, on each one there being either one dot or two dots. the single dot will hereafter be called odd or uneven, and the double dot will be called even. the sixteen figures are merely variations of the several ways in which one or two dots may be arranged in four lines. it is not wholly" unlike the yi king system in this respect where, from the simple yin (broken) and yang

JASMUHEEN THE FOOD OF GODS

e to your sexual sharing when either seated on your partners lap or they are on yours, or when lying down together. the only change with a partner is that once the flow has begun, we can then send this energy into their heart chakra. from ours. and imagine it flowing down their body, up their spine etc; or we can send it in through our brow chakra to their brow chakra. always keeping the figure 8 symbol of infinity shape through the bodies as the energy crosses over. i recommend that the solo practice of the microcosmic orbit be done for 5 minutes daily as a morning inner breakfast routine. the blending of the energies like this with the symbol of infinity pattern helps bring us into a more harmonious sharing state and opens our telepathic connection especially when we send the energy thro

ve some of the celtic goddess. the lady of the lake. celtic goddess of consciousness and revelation, emotion, renewal and creativity, gives us the energy to rule our lives. morgan le fay. represents a place of deep healing magic within us, ruler of avalon, noted for her healing powers and prophetic vision, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptian goddesses. ishtar. babylonian creator goddess, the source of all life. queen of heaven, giver of light, represents being active and strong. isis. moon goddess, mother and give

a system when the inner doors are open. in dimensional biofield science, the physical sun is the material clothing of an intelligence known esoterically as lord helios who is a ray of consciousness from the central sun. the central sun is the galactic centre of universal life. electricity; the reservoir within which is focused the divine radiance at the beginning of every creation. our sun is the symbol of the human self (also referred to as the dow, atman, monad, or i am presence, the highest, purest nature of every individual. a person experiencing enlightenment sometimes undergoes the affect of having their body surrounded by light, which may remain for days, which is spoken of as being clothed with the solar splendor. divine nutrition program. technique no. 16: meditation to open our 3

lame of freedom and yes this is the same light that we use for our nourishment. it is said that this divine nutrition: the madonna frequency& the food of gods with jasmuheen 167 flame resides in everyone s heart chakra and feeds us the love, wisdom and power we need to grow in alignment with our divine nature. the more we focus on it, the more of its virtues we can utilize. the maltese cross is a symbol of saint germain and it is a cosmic generator of great god controlled power that we can visualize in the centre of our heart chakra where it will radiate the below energies through our bio-systems and out into the world. the energies of spirit descend through the north arm which is white in color and represents the downloading of the virtues of our christ or buddhic identity and of the sacr

u have come to do in life, wisdom to do it in a way that benefits all, and love to do it lovingly. imagine your heart chakra as a ball of radiating light, a ball that is connected to all the other chakras which are spinning now as one column. imagine either the maltese cross (or the three- fold flame of freedom and truth) now seated in the centre of your heart chakra. program: i now ask that this symbol of divine freedom radiate through my heart chakra permanently, the energies of divine love, divine wisdom and divine power into this world in a way that nourishes us all. q10: what is the dimensional biofield view on how pranic nourishment is possible? answer q9: recently when i looked at the deification of the gods throughout our time, i saw how each god is a grid point in a cosmic chakra

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

self-perpetuation (like the wandering jew, seem vain. man can be conceived as tiring of the sun tiring of consciousness even. what an expression is that, forgotten by death! the only being through whom the scythe of the great destroyer passes scatheless! that life, as a phantom, which is the only conceivable terrible doom of the wanderer (if such a magical being ever existed; whom as a locomotive symbol, to be perpetuated through the ages, the earth, at the command of the saviour, refused to hide, and of whom alegend soon hushed in again now and then rises to the popular whisper and to the popular distrust! we only adduce these remarks to show that, in the face of the spectator of the great ultimate, mysterious man, children are no necessity, but an anxiety, estates are a burden, business

oglyphics on them, which are more rare; others are quite plain. in the tombs of thebes, belzoni found scarab ei with human heads. there is hardly any symbolical figure which recurs so often in egyptian sculpture or painting as the scarab us, or beetle, and perhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take for a symbol of the world, or the sun. he may be an emblem of fertility. the crab on the denderah zodiac is by some supposed to be a beetle (egyptian antiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figur

tiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs w

l signs of the zodiac, and the ten letters of the primeval alphabet, appears from aristotle (met, vii. 7. some philosophers hold, he says, that ideas and numbers are of the same nature, and amount to ten in all. see the gnostics and their remains, p. 229. but to return to the arms of france, which are the fleurs-de-lis, and to the small representative creature (sublime enough, as the farthest-off symbol which they are imagined in their greatness to indicate. a bible presented to charles the second, a.d. 869, has a miniature of this monarch and his court. his throne is terminated with three flowers of the form of fleurs-de-lis sans pied. on his head is a crown ferm e fleurons d or, relevez et recourbez d une maniere singuli re. another miniature in the book of prayers shows him on a throne

shakespeare, who is known to have been a reader of holinshed, took his conceit of the white lowses which do become an old coat well, in the merry wives of windsor, from this anecdote. see heraldic anomalies, vol. i, p. 204; also, lower s curiosities of heraldry, p. 82 (1845. it may here be mentioned, that the mark signifying the royal property (as it is used in france, similarly to the token, or symbol, or brand, denoting the royal domain, the property, or the sign upon royal chattels (the broad arrow, as used in england, is the lis, or the fleur-de-lis. the mark by which criminals are branded in france is called the lis fleur-de-lis. the english broad arrow the mark or sign of the royal property, is variously depicted, similarly to the following marks: fig 1. fig 2. fig 3. fig 4. fig 5

K AMBER THE BASICS OF MAGICK

ic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system uses different sy

. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'correspondences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationships, called 'correspondence tables, are available (an important one is crowley's '777. thus one thing or symbol can be used to suggest another. this is important in magick, for the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick

ightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using ph

chalk or paint, rock salt, or a rope. whatever its form, the circle is still an important part of magical protection for the magician. this is especially important for aversive entities and purposes. the circle also helps in focusing the energy of the ritual toward its purpose, that is, it keeps it contained until the magician is ready to release it. of course, the magick circle is basicly only a symbol, but it may eventually be possible to supplement the circle with electronic equipment for a similar purpose. we are researching the practicality of electrostaticly charged faraday shields. the basics of magick get any book for free on: www.abika.com 25 artificial elementals an artificial elemental is useful for certain tasks: 1) invisible watcher and observer, telling you what it sees; 2) p

of extended clairvoyance or picturing of remote surroundings. if you can experience the feeling of being there, so much the better. although this technique is essentially mental projection, it is possible to deepen mental projection into astral projection through (you guessed it) visualization. crowley taught a similar technique: a) visualize a closed door on a blank wall, b) imagine a meditation symbol on the door, c) visualize the door opening and yourself entering through it. and j.h. brennan describes similar techniques wherein the door is shaped and colored like a tattva, or alternately, a chosen tarrot card is visualized and the student visualizes entering into it. 5) guided imagery- in many respects similar to visualization. except in this case, there is a guide (or perhaps a voice

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

on sy seems careful and conscientious, but there are some disquieting statements here and there. a paragraph from the notes section serves well as a summary example: the 231 gates eighteen hundred years ago, when rabbi akiba ben joseph reduced into writing the secret tradition of the jews in the book of formation, he hesitated to unveil the greatest secret of the kabala, the arcanum of the great symbol, which had been handed down to him from his forefathers. for this reason he embodied it in a riddle( s.y, ii. 4 and 5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was not to be found in any of them

s. for this reason he embodied it in a riddle( s.y, ii. 4 and 5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was not to be found in any of them. we have succeeded in solving this riddle. the true kablistic symbol the great master key to the theoretical and practical kabala will be found facing p. 24 of the present translation [the diagram faces page 21 in the ktav edition] in his introduction to stenring s book, a. e. waite diffuses stenring s claims somewhat: they [those who consider stenring s diagram] will come at least across many curious permutations and will be in agreement with myself that th

nsiders the three great cabalistic works [namely] genesis, the song of songs and sepher yetsira. suares does not believe kabbalah to be mysticism, stating, qabala is a science and the sepher yetsira is a precise and accurate treatise on the structure of cosmic energy, written in a hidden code. suares thesis rests on the belief that each hebrew letter denotes not only a letter, but also a proof, a symbol and even a miracle revealing its forgotten ontological origin. in a chapter which is repeated in all three books of this series, suares explains the letter-code as he has discovered, or rediscovered, it. all this, of course, puts something of a spin on suares handling of sy. each short paragraph of sy is followed by a lengthy explanation, so the text itself is spread in small pieces over so

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

ino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish mystical texts, vol. 16, edited by d. abrams and a. elqayam (los angeles: cherub press, 2007. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981: 7. gsefer habahir h (translated excerpts. dan, joseph. gershom scholem and the mystical dimension of jewish history [

s, edited by aryeh cohen and shaul magid. new york: seven bridges press, 2002. ghebraic and hellenic conceptions of wisdom in sefer ha-bahir, h in poetics today, volume 19, number 1 (spring 1998: hellenism and hebraism reconsidered: the poetics of cultural influence and exchange i, edited by david stern (durham: duke university press. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in 1. the journal of jewish thought and philosophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to become sefe

y list is offered. abrams, daniel. gthe literary emergence of esotericism in german pietism, h in shofar, vol. 12, no. 2 (lafayette: purdue university, 1994. sexual symbolism and merkavah speculation in medieval germany: a study of the sod ha-egoz texts [texts and studies in medieval and early modern judaism: 13. tubingen: j. c. b. mohr (paul siebeck) 1997. altmann, alexander. geleazer of worms f symbol of the merkabah, h in (idem, studies in religious philosophy and mysticism (1969. baer, yitzhak. gthe socioreligious orientation of esefer hasidim, f h in binah, vol. 2 (1989. bar-levav, avriel. gdeath and the (blurred) boundaries of magic: strategies of coexistence, h in kabbalah: journal for the study of jewish mystical texts, vol. 7, edited by d. abrams and a. elqayam (los angeles: cheru

1986; and in dan fs jewish mysticism, volume ii: the middle ages (northvale: jason aronson inc, 1998. see especially the introduction to jewish mysticism ii, where dan argues against scholem fs description of the history of jewish mysticism as having a glinear development from its beginnings h( gintroduction: iii h. elliot r. wolfson. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in wolfson fs along the path: studies in kabbalistic myth, symbolism, and hermeneutics (albany: state university of new york press, 1995. 14. to pursue the development of christian mysticism, see the foundations of mysticism: origins to the fifth century, by bernard mcginn([new york: the crossroad publishing company, 1991] 1995).the best work on this topic which i have

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

or akkadian. as another matter, the interpretation of such different names can be difficult, but in this case it seems that in both languages, in the first place scales were meant, as sumerian gi.rin2 and akkadian gi rinnu both mean primarily the most ordinary scales. an epithet of the scales constellation, gstar of justice of .ama h (reiner 1995: 4) can be considered indirect proof. scales are a symbol of justice. also in greece, virgo. which lies besides scales. was connected to dike, goddess of justice.2 in any case, to talk about planet names, we have to start from the babylonians, not sumerians, though we have to consider the influence of sumerian language and writing. the term akkadian is used as a common name for the related semitic languages babylonian and assyrian which can also b

jupiter, venus, and mercury, but sometimes also mars, saturn, or even the constellation of scales. although theoretically it is possible to collect all planet names and gods related to them, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1981; rochberg 1998: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the original arrangement. the moon, the sun, j

304) and ulnak(a)ru. 29 the table of gods and planets as planned from the beginning, we shall try to compose a large survey table (table 4) of mesopotamian planet names and the gods related to them. unfortunately we cannot consider all appellations. to save space, we shall use modern symbols of planets in the table (moon, sun, jupiter, venus, mercury, saturn, mars. in the second column the modern symbol is followed by the akkadian name of the planet as a celestial body. the third column includes planet names in the texts of mul.apin and en ma anu enlil series, also designations used in horoscopes (kugler 1907: 7.14; rochberg 1998: 28. the fourth column counts names from some minor sources. the fifth column consists of the names of gods related to the planet by its names. though table 4 inc

KETAB E SIYAH

ity and beasts of natural and strange aspect. thus came i to the southern temple gate. the height of three men were the double doors that closed the portal and cut from cedar, made bright with designs of gold, wreaths and vines, heavy with a thousand fruits. above was the temple's seal, painted onto ebony: within a pentagram with two exalted horns, an eye painted in an emerald hue that stood as a symbol of that first wisdom that i conceived, fore-seeing heaven's fall and the rise of the new empire that would be greater yet than the ancient realm that it conquered. from the chief of the eye issued fire, painted in red and gold, three tongues of flame, one greater and one lesser and a median one within the other, greatest outermost, each coming to three cusps, the central highest. and from t

shall receive the fulfillment of my promises. it is my desire that all my followers shall unite in a bond of unity, lest those who are without prevail against them. now, then, all ye who have followed my commandments and my teachings, reject all the teachings and sayings of such as are without. i have not taught these teachings, nor do they proceed from me. o ye that have believed in me, honor my symbol and my image, for they remind you of me. observe my laws and my statutes. obey my servants and listen to whatever they may dictate to you of the hidden things. 410 the hymn of sheikh adi my understanding surround the truth of things, and my truth is mixed up in me. and the truth of my descent is set forth by itself; and when it was known it was altogether in me. all who are in the universe

KNOWLEDGE LECTURE FIVE

ferred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage a

middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the christ is conceived by

KNOWLEDGE LECTURE FOUR

d and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercu

KNOWLEDGE LECTURE ONE

r this is that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-ini

e, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tree of peace, and how how he was given a tall flame of fire and a sceptre of cloud, and made a lake of it. the initiate is then brought to the actual pillars, and has to name them and their parts under the symbol of the scales of balance. he also has to name the guardian of the gateway who prevents his passage, and when all these are propitiated, the plea of the hall itself cries out against his steps, saying "because i am silent, because i am pure" and it must know that his aspirations are pure enough hand high enough for him to be allowed to tread upon it. he is then allowed to announce to thoth t

KNOWLEDGE LECTURE THREE

quares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the f

L 003

file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not e

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

e creator. under no circumstance should we interpret the text of any section of the bible (the five books of moses) according to our own perceptions, likening the description of events to the events in our own world. for example, as i have written in my previous books "the evil lavan" mentioned in the bible is the highest level of the soul being filled with the light of the creator "pharaoh" is a symbol of the totality of our egoism. another example can be found in the bible where it tells how a certain person by the name of ptachia came into a city and gathered around him empty people, and all of them went with him to the desert. the name ptachia derives from the verb "liftoach (to open) a person who opens people s eyes. he gathered all the "empty" people people who feel emptiness in thei

to various egoistic desires (mitsraim deriving from the words mitz-ra "a concentration of evil. we, ourselves, are not able to understand that the nature that rules over us is bad. and this is only as long as the creator has not yet created good for the person of "and behold, pharaoh died" he gives us those life experiences that allow us to recognize that egoism is our enemy. only then will this symbol of evil die, and we will feel that we are incapable of existing as we once did, working for nothing- 248- attaining the worlds beyond and "the sons of israel groaned because of the servitude and they cried out" they did this only after realizing they were not even able to move without some egoistic benefit for themselves, and had not yet gained a spiritual, altruistic nature "and their cry

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

am adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read i

order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nepthys

e true, for the world is very ancient, and assuredly freemasonry has one of the very oldest rituals existing. we must of course admit that the mere appearance of one of our symbols does not necessarily involve the existence of a lodge, but at least it shows that, even so long ago as that, men were thinking along somewhat the same lines, and trying to express their thoughts in the same language of symbol that we employ today. 25. preservation of rituals and symbols 26. that the rituals and symbols should have been preserved to us with so wonderfully little alteration is surely a marvellous thing; it would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved some

stage. there is a vast amount of information about the life after death to be derived from an intelligent consideration of masonic ceremonies, and through constantly practising them these worlds will become really familiar to us; so that when we shall pass beyond the grave, no longer in figurative death, we shall feel ourselves quite at home in repeating once more what we have so often enacted in symbol within the lodge. above all, it is emphasized that the same laws hold good on the other side of the grave as on this, that in both states we are equally in the presence of god, and that where that holy name is invoked there can be no cause for fear. 43. the fourth intention is the hardest of all to explain. to make you understand that, i must try to take you back, if i can, into the atmosph

he mind. it is necessary, however, to think of much more than that, for the lodge represents the universe at large, as is explained in the ritual of the craft degrees of universal co-masonry. in the description of the t c b c, we are told that the lodge is in length from east to west, in breadth from north to south, and in depth from the zenith to the centre of the earth, which shows that it is a symbol for the whole world. 93. the form of the lodge-room, according to dr. mackey, should be that of a parallelogram at least one-third larger from east to west than it is from north to south. it should always, if possible, be situated due east and west, should 94. plate iii 95. 96. be isolated, where it is practicable, from all surrounding buildings, and should be lofty, to give dignity to the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

evelopment and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glo

nd attributed the quality to some particular aspect of the deity. they carefully bred certain animals as perfect representatives of their species, and kept them apart as symbols of those divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that those which had been especially set apart came to be linked with the godhead, and so were to some extent a manifestation of the deity. they then embalmed the animals and laid up the mummies in their temples, with the intention of preserving the divine influence. 69. the practice of embalming 70. in the same way the pharaoh was embalmed with

himself. the karma of nations and races was also studied, and the inner working of the law upon the different planes was investigated by the inner sight, and shown to the student. the whole of what we now call black masonry led up to an explanation of karma as divine justice, this having been preserved for us in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or re

heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glories, giving the key to the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mir

the king s palace was always the principal temple of his state. the people worshipped a dual deity- father-mother- and these two were regarded as one, though some men offered their devotion more to the father-aspect, and some to the mother. the father, when spoken of separately, was called brito, and the mother diktynna. no statues were made of these deities, but great reverence was paid to their symbol, which was a double-headed axe (see plate i, 1, following p. 50) this was carved in stone and made in metal, and set up in the temples where one would naturally expect a statue, and a conventional drawing of it represented the deity in the writing of the period. this double axe was called labrys, and it was for it originally that the celebrated labyrinth was built, to symbolize to the peopl

LEFT HAND PATH AND RIGHT HAND PATH

rigins throughout history, many cultures have regarded the left hand and left-handedness as evil. this tendency can be seen in the dual meaning of the word right, in the etymology of words such as sinister, which in latin means both left and unlucky, and in taboos such as the islamic prohibition against touching holy texts with one's left hand. consequently, the left hand has often been used as a symbol for the rejection of traditional religion. the word right as used with hand in the old testament is generally the hebrew word yamin meaning stronger, more dextrous. the word for left is smowl meaning dark. god gives and creates with his right hand, it is his wonderful ability to do all things. with his left hand he punishes. this hints at the obic nature of the lhp. it should be noted that

of the symbolism that they associate with the more "traditional" right- hand path, such as the following biblical passage: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are almost exclusively used by self-proclaimed followers of the left-hand path, who hold varying opinions of the right- hand path; some see the two paths as equally valid ap

LETTER FROM A LUCIFEREAN

ing strange to the modern ear. my personal odyssey began whilst sitting in a pew in st. matthew s church, colchester, half-listening to the vicar s sermon. an early banthe- bomb advocate, he was preaching the dire consequences of the arrival of nuclear weapons on the earth. i can no longer recall exactly what he said, but i was suddenly struck with a revelation that the atom bomb was the ultimate symbol of lucifer- the light-bringer; that this destroying light had ripped away the old world- had removed all absolutes and givens. everything which i had been brought up to take for granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somew

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

stilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in f

nd second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garments to ward off evil and have carried over into carvings and metalwork. nurses used to wear elaborately patterned silver buckles on their belts to protect against sickness, much of which was blamed on the evil eye. the elaborate interlacings and intertwinings of celtic and saxon decorative art probably arose fr

ted crosses or crucifixes and blasphemous parodies of christian art. one also finds images of goats, devils and demons (along with their symbols, referred to as sigils) used to represent the satanic. however, the complete graphic referred to as the sigil of baphomet the now familiar goat s head in an inverted pentagram encircled by hebrew letters spelling out leviathan did not become the foremost symbol of satanism in the public consciousness until after the founding of the church of satan in 1966. the word baphomet dates back to records of the trial of the knights templar, and there are ongoing discussions concerning its derivation and meaning. however, there is no clear evidence that the symbol that has come to be referred to as baphomet is similarly derived. the first artwork for an ima

n between them appeared in and on the cover of maurice bessy s a pictorial history of magic and the supernatural (1964. nowhere in this book, however, is this graphic referred to as the sigil of baphomet.during his years of research into the black arts, anton lavey had come across this book and added it to his collection. when he chose to found the church of satan, he decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and t

er of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and the original headquarters of the church of satan. lavey never claimed to have designed the bessy version of this symbol, as has been asserted by some of the church s detractors. in its early days, the church of satan used the version seen on the cover of the bessy book on its membership cards and stationery as well as on the medallions that were created both by hand and by professional manufacturers. there were, in fact, many variations, depending on the skill of the renderers and on the means used to create

LIBER 777

wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. prod

lusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attacks or caresses. line 12. his attitude suggests the shape of the swastika or thunderbolt, the message of god. line 13. she is reading intently in an open book. line 14. she bears a sceptre and a shield, whereon is figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: re

editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arrangements (mostly from the book of thoth* the explanations of the attributions a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new comment on al i.4) this additional material is available in html format. i have not preserved the original pagination of the tables of correspondence. while crowley occasionally referenced 777 by page number, such references are usually coupled with reference to the column. for ease of reading, columns are arranged from left to right across a single page. obvious ty

balistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add h

xvii of the rituel levi gives the names and characters of another 24 zodiacal genii, two for each sign. the latter are here omitted. 14 i.e, the author of the heptameron (see note to preface on this point. but much of the following derives from the liber juratus in any case. 15 i have reduced this into a single table to save space, representing each day and angel with the corresponding planetary symbol. 16 the names here have been conformed to the version of the heptameron printed in the lyons edition of agrippa s opera. crowley, possibly because he was working from a corrupted copy, stated that none were given for winter; although the names he gave for the sun and moon in autumn were those referred to winter by pseudo-abano. 17 probably in his oedipus gyptiacus. it is this book (late 17t

LIBER A

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 hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green. the dagger. let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it according to the art of the swordsmith

LIBER AASH

and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusio

LIBER ALEPH

mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy conscious striving cometh forth by night and by stealth in dream and phantasy. now is it naked and brilliant, now clothed in rich robes of symbol and hieroglyph; but always travelleth it with thee upon thy path, ready to acquaint thee with thy true nature, if thou attend unto its word, its gesture, or its show of imagery. s the book of wisdom or folly 9 q quo modo natura sua est legenda (how one.s nature is to be read) herefore deem not that thy lightest fancy is insignificant. thy most unconscious acts are keys to the treasure-chamb

hou mayst make in thy experiments herewith, and thus separate, as sayeth trismegistus, the fine from the coarse, fire from earth, or, as we may say, assign each effect to its true cause. seek then to perfect a conscious satisfaction of every part of that will, so that the unconscious disturbances be at last brought to silence. then will the residuum be as an elixir clarified and perfected, a true symbol of that other hidden will which is the vector of thy magical self. a liber aleph vel cxi 28 ab de formula summa (of the supreme formula) earn moreover that thy self includeth the whole universe of thy knowledge, so that every increase upon every plane is an aggrandisement of that self. yet the greater part of this universe is common knowledge, so that thy self is interwoven with other selve

ch an one, to cure him by enlightening his will, and speeding him therein. remember also that if one speak ill of another, the fault is first of all in himself, for we know naught but that which is within us. did not the great witch-finder end by confessing hat he also was a sorcerer? we become that which obsesseth us, either through extreme hate or extreme love. knowest thou not how the one is a symbol of the other? for this reason, since love is the formula of life, we are under bond to assimilate (in the end) that which we fear or hate. so then we shall be wise to mould all things within ourselves in quietness and modulation. but above all must we use all to our own end, adapting with adroitness even our weakness to the work. a liber aleph vel cxi 98 gs de culpis domi petendis (of seeki

else thou diest. but resolutions of true will are mighty against circumstance. n the book of wisdom or folly 129 dy de vitiis voluntatis secret (of defects of the hidden will) earn moreover concerning this hell, or hidden wisdom, that is within thee, that it is modified, little by little, through the experience of the conscious mind, which feedeth it. for that wisdom is the expression, or rather symbol and hieroglyph, of the true adjustment of thy being to its environment. now, then, this environment being eroded by time, this wisdom is no more perfect, for it is not absolute, but standeth in relation to the universe. so then a part thereof may become useless, and atrophy as (i will instance this case) man.s wit of smell; and the bodily organ corresponding degeneratheth therewith. but thi

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

LIBER ASTARTE

hoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2. concerning the prime method of this magick art. let the devotee consider well that although christ and osiris be one, yet the former is to be worshipped with christian, and the latter with egyptian rites. and this, although the rites themselves are ceremonially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot whi

ned to any vision of absolute beauty without attaching to it material objects in the first place. a second class is able to contemplate ideals through this veil; a third class needs a double veil, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus lik

LIBER CCXLII AHA

ysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marysas. rare souls. olympas. i see aha! 7 imaged a shadow of this 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

LIBER CLXV A MASTER OF THE TEMPLE

an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as: may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then m

se as the rush of daily work tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casua

easures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casual friends. and above all do everything liber clxv 133 for the honour and glory of adonai, so that of your daily pleasures you may construct a symbol of that unchanging joy that is. these instructions were accompanied by a letter from which i quote the following: the enclosed exercises perform regularly, say to yourself: i will do these for three months; even if i get no benefit from them, yet i am determined to do them. write to me whenever you like, but don t consider any result that you may get as worth much; for these little exercise

cupied by the preparatory work, and from midnight september 18th to midnight september 30th by the purity section. october 1st to october 12th proper retirement, and on october 12th invocation of holy guardian angel. all this meant a great deal of work and trouble, and much new experience gained, but was on the whole a failure, though a step on the path. during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearing on the matter in hand, he is bound to have produced

ork, the presence of my two dear ones, the equinox 162 and all the dear ones of which i am a part, the presence of adonai within and without. it is good to have lived for this [this is dreadful! you must not mistake feeling good for a mystic state. o.m] aug. 9, 9:59 to 10:26 p.m. during this meditation a certain magical understanding arose whereby it was easy to interpret any common object into a symbol of the work [a bit better. o.m] aug. 18, 11:07 to 11:13 p.m. even 6 mins is a difficulty now. when will the tide turn again [the tides are due to the pull of the sun and moon. o.m] aug. 19, 7:32 to 7:42 p.m. slight feeling of joy [bother joy! o.m] aug. 25, 1:33 to 10:55 p.m. changed my asana once during practice and found i could move body without affecting the particular part which was in

LIBER COLLEGII SANCTI

r is not described in the published version of gliber vesta. h a copy of gliber vesta h with additional sections of doubtful provenance which i found online alleges it to be identical with the probationer robe (the same copy also gives descriptions and illustrations of the adeptus major and adeptus exemptus robes. according to the northram advertisments, the adeptus minor robe adds an unspecified symbol to the probationer robe. the obvious way to settle the question would simply be to write to northram (who are still trading, as a supplier of formal academic costume) and ask if the relevant records are still extant. the book. the first edition of qelhma (sometimes, following yorke, cited as gthe holy books h, privately published ca. 1909, was bound in three volumes; the first contained lib

LIBER CORDIS CINCTI SERPENTE

lutes in the marketplace of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of

LIBER DCCCLX JOHN ST

man posture, to invoke the angel, within the pyramid already duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from 671 a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect l

but tonight i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that i

hath been committed unto him by the masters; for from that he john st. john 91 cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.05. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. according to the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o.m. refused the vision; and a conflict began and was waged through many ages.so it seemed. and now al

at enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror beat him back, for it was he! so now to return to concentration and the will toward adonai. 10.20. one thing is well; the vow of .interpreting every phenomenon as a particular dealing of god with my soul. is john st. john 97 keeping itself. whatever impression reaches the consciousness is turned by it into a symbol or a simile of the work. 11.18. the pose over; recited ritual, now known by heart; then willed adonai; hopelessly unconcentrated. to interpret this record aright, it must, however, be understood that the .standard of living. goes up at an incredible rate. the same achievement would, say five days ago, have been entered as .high degree of concentration; unhoped-for success. the phenomena whi

LIBER III VEL JUGORUM

o. being derived from a r.jayoga practice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not ea

LIBER LVII

elative numerical values of words, as i have before remarked. words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. thus the letter shin, c, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the othe

18; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of d

ling of aiwaz was zwyo= 93, after having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise. t.s] on the qabalah 35 seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a crosshandled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja .he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning .as the lightnin

y, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus.see 300. 333. wznwrvj, see liber 418, 10th athyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possible the evil of matter summo. 333= 37 9 the accursed. 340 \c.the name. 341. the sum of the .3 mothers. aleph, mem, and shin. 345. hcm, moses. note that by transposition we have 543, hyha rca hyha .existence is existence .i am that i am. a sublime title of kether. moses is therefore regarded as the representative of th

which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a .the number nine is sacred, and attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the sa

LIBER LXVII THE SWORD OF SONG

torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer.s cry that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, just as my mood or temper tends! and thus to-day that .christ ascends. i take the symbol, leave the fact decline to make the smallest pact with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistranslatio

of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words..a.c. 2 a possible mystic transfiguration of the vedanta system has been suggested to me on the lines of the syllogism. god= being (patanjali. being= nothing (hegel. god= nothing (buddhism. or, in the language of religion: every one may admit that monotheism, exalted by the introduction of the 8 symbol, is equivalent to pantheism. pantheism and atheism are really identical, as the opponents of both are the first to admit. if this be really taught, i must tender my apologies, for the reconcilement is of course complete..a.c. an essay in ontology 101 sphere, can the causes, subtle and coarse, the unborn causes whose seed is hardly sown, of continued existence be grasped and annihilated, so

LIBER LXXVIII

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 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

horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the

ercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering

bove the last decan of l to above the 20 of a: including thus a part of andromeda. c of d queen of the salamanders. 14 liber lxxviii vii the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant

flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger fs head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames

LIBER MMCMXI NOTE ON GENESIS

. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into

formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and

e shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4

hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest

sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son

LIBER MMM

st forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is constructed, the sigil is lost to the mind, the sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figure 2 shows how sigils may be 20 figure 2. creating a sigil by a) the word method, b) the pictorial method, and c) the mantrical method. 21 constructed from words, from images, and from sounds. the subject matter of these spells is arbitrary and not recommended. to successfully lose the sigil, both the sigil form and the associated desire must be banished from normal waking cons

LIBER O

s should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms, trace th

LIBER SAMEKH

gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle

to use them. section f the adept now returns to the tiphareth square of his tau, and invokes spirit, facing towards boleskine, by the active pentagrams, the sigil called the mark of the beast,23 and the signs of l.v.x (see plate as before) he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will.the secret symbol of self.both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphere of nuit. let him now imagine, at the last word, that the head of his will, where his consciousness is fixed, opens its fissure (the brahmarandhra cakkra, at the juncture of the cranial sutres) and exudes a drop of clear crystalline dew, and li

etus that the attraction of alien orbs is no longer sufficient to swerve it. the ghear me h clause is now uttered by the normal human consciousness, withdrawn to the physical body: the adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the beloved. point ii 21 section g the adept, though withdrawn, shall have maintained the extension of his symbol. he now repeats the signs as before, save that he makes the passive invoking pentagram of spirit. he concentrates his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake

is spirit so that his loyal legions of lion-serpents leap from the ambush, awakening the adept to witness their will and sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution to all his perplexities. thus then shall the adept be aware that he is being swept away liber samekh svb figvra dccc 22 through the column of his will-symbol, and that his angel is indeed himself, with intimacy so intense as to become identity, and that not in a single ego, but in every unconscious element that shares in that manifold uprush. this rapture is accompanied by a tempest of brilliant light, almost always; and also in many cases by an outburst of sound, stupendous and sublime in all cases, though its character may vary within wide lim

the light above! draw into nought all life, death, hatred, love: all self concentred in the sole desire. hear thou the voice of fire! 29 point iii scholion on sections g& gg gthe seeds of immortality h the adept who has mastered this ritual, successfully realizing the full import of this controlled rapture, ought notto allow his mind to loosen its grip on the ctual imagery of the star-spate, will-symbol, or soul-symbol, or even to forget his duty to the body and the sensible surroundings. nor should he omit to keep his body of light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideas from obsession. but he should have acquired, by previous practice, the faculty of detatching these elements of

LIBER TRIGRAMMATON

e woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and pro

LIBER V VEL REGULI

n its double phase, an inertia compose of two opposite current, and each current is also thus polarized. sh is heaven and earth, t male and female; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret

LIBER XLIV THE MASS OF THE PHOENIX

y the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii, of the circumstances of the equinox of the gods.4 the word .ph.nix. may be taken as including the idea of .pelican. the bird which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and .ph.nix. is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official by the a.a..5 [this ritual formed chapter (44) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. original key-ebtry by frater e.a.d.n; further formatting, proofreading and note

LIBER XXXIII AN ACCOUNT OF AA

ity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the ev

, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on ac

im who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light acco

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

e various versions seem to share the notion of a disruptive entry of persons into a people (gullveig/heid among the asir, hoenir and mimir among the vanir) and the acquisition of tools for the acquisition of wisdom, seid in two accounts and the head of mimir in one. both of snorri fs accounts place more emphasis on the settlement than on the war, and from skaldskaparmal we learn that the tangible symbol of the truth, the mixed spittle, ultimately became one of the greatest tools for wisdom, namely the mead of poetry. ynglinga saga also indicates that the most distinguished of the vanir, njord and frey, were fully incorporated into the asir. since the vanir are fertility deities, the war has often been understood as the reflection of the overrunning of local fertility cults somewhere in the

happen if the flow of females, ordinarily from the giants to the gods, were to be reversed. what follows immediately in snorri is skadi fs quest for vengeance, which ends with her becoming married to njord. although haustlong calls idun the gmaiden who understood the eternal life of the asir h but does not mention the apples, in snorri fs version of the story idun fs apples clearly function as a symbol of the immortality of the gods. indeed, when he presents idun in gylfaginning, snorri says she is the wife of bragi: she keeps in her bag the apples that the gods are to chew when they grow old, and then all become young again, and so shall it be until ragnarok. in skirnismal stanzas 19.20, skirnir offers and gerd rejects 11 apples of gold. these are the only other prominent apples in the m

the earth and the asir, and it is not difficult to imagine a performance of voluspa in which this last stanza, with the dragon zooming overhead, would suggest the advent of ragnarok and thus would be a particularly effective way to end the performance, a real surprise ending. but whether or not one takes an interest in this surmise about oral performance, it is clear that nidhogg was an important symbol of chaos and the looming end of the world. see also ratatosk, yggdrasil deities, themes, and concepts 239 niflheim (fog-world) and niflhel (fog-hel) world of the dead. if we are to distinguish between the two, we would say that niflheim is the ancient underworld, where hel has her domain, and niflhel is the ninth underworld of the dead. niflheim is unknown in poetry but is mentioned several

un disk (statens historiska museum, stockholm) rock carvings have ships on them, and many of the gotland picture stones from the eighth century depict ships crowded with armed warriors. wealthy people were sometimes buried in ships, and baldr fs was only one of many funerals in the older literature in which the corpse was burned on a ship. we might conclude that when frey has it, skidbladnir is a symbol of wealth and plenty to be regarded as parallel to the cart associated with the cult of the vanir; when odin has it, skidbladnir is a means of traveling to the other world. see also dwarfs; frey; odin references and further reading: a thorough discussion of skidbladnir is found in rudolf simek, gski.bladnir, h northern studies 9 (1977. skinfaxi (shining-mane) horse that pulls dag (day, acco

s those of eleazar meletinskij, have suggested that these have varying functions: wisdom on the vertical axis and history on the horizontal axis. and the tree brings not just spatial unity to the mythology; gro steinsland showed elegantly through an analy- deities, themes, and concepts 321 sis of voluspa how it also brought chronological unity. stanza 2 implies its presence in seed; it moves to a symbol of completed creation (stanza 19, gathering place of the gods (27, ancillary to baldr fs death (31, shaking symbol of the imminent demise of the cosmos (46.47, and finally, in the wooden lots chosen by hoenir (stanza 63) after ragnarok, it is the symbol of the new world. in his description of the pagan temple at old uppsala written around 1070, adam of bremen says that a large yew tree stan

LOGOMACHY OF ZOS

each of us, and between all of us and% arbitrary. outstanding ability shows affective psychic union. art alone having the gift of tongues has universal understanding, hence to know its fundaments is the initial path to wisdom and knowledge. however great your reach, whatever you touch, shall touch flesh. we cannot love love too much when we find it. there is a self-revelation by a simple cryptic symbol: the meaning of all meanings. think well before you drain this cup of intoxicating possibilities. when our aspirations become as inexorable as affection, the mind will divulge techniques and media. heaven makes no moral laws, but gives us instincts towards rightness and virtue. the danger of the dynamic mind is that it seeks all kinds and degrees of complexity: fundamentals are a lost purpo

value is your service of remaking self in unlikenesses of yourself. the unjustly injured are not benefited if the same injury is inflicted on the aggressor: punishment should not only be corrective but compensatory to the victim. this does not preclude other kinds of deterrents if necessary. if you must murder, seek the murderers; meet evil with evil, even unto yourself. ego: a contra-reflective symbol of the noumenal becoming fertile from our own inexhaustible refractibility. ego is a power of conjunctivity, a second-hand reality of the noumenal, functionally divergent from the original: a fluxing all..1 2. 2. 9= z "d, e &v equivalents becoming directive by disparities. autists as artists validate their wishes by conative effort, proving their concepts as the pre-determining force of pos

s coalescing and designing a different pattern as a whole. thought (as thinking) with its associating and reasoning faculties is our nexus of soul, mind, and body. its unified impact on matter is consciousness. i( 9. m. 5..q..1 2..q i o( 6 h..1 kinetic factor, initiating a constant incest and spacious fornication of which we are unaware in spite of controls; except, maybe, through those intrusive symbol-ideas that become intelligible forms only via inspiration from these complex unities by some other synthetic coition. the result becomes for us a work of genius. what is space? a place of prefiguring, of mutation, of refunctioning that allows the procreated design for birth. for space cannot contain emptiness. always developing, extruding, drifting, and forcing deposits into the closets of

LUCIFERIAN SORCERY

ich they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tu

ffer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the lower octave of which initiation is led, and through this planetary symbol may the practitioner emerge through the dual gnosis of lucifer and shaitan, the gateways of becoming upon the path. the order of phosphorus is founded upon the techniques taught through the lore of witches sabbat, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled luciferian as it was indeed lucifer and azazel who brought the blac

gh the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus through the exploration of many 12 avenues can an effective path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the gnos

ifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of witches sabbat. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian paths, the significance of individual study and obtainment of knowledge is paramount. the answers to all things

all triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the d

LUCIFERIAN SORCERY AND SET TYPHON

rey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an early form of the adversary. the crocodile god sebak in the egyptian book of the dead draws some aspects similar in nature to set, such as the forms he would take. seemingly, it is considered by the initiatory focus into the symbol and traits of set, verily the greatest of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wall

odology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of atten

unt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of

roup of which the present author is a part of) is to explore and restore the work of john whiteside parsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer who treads this path of darkness. one symbol of coven nachttoter is the sigil of hecate, which is a mirror into the gates of the dead, the abode of the goddess of witches. the sethianic fragments of luciferian witchcraft these god forms are powerful for the sorcerer who summons them, discovers the atavistic aspects which relate to them, and becomes like them. one would seek to create such energy forms that may be closely connected wit

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

mselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence o

ifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream

MACNULTY W KIRK KABBALAH AND FREEMASONRY

iscussed below. the parts in blue represent the grand lodge(s, and the dotted portions at the left of the drawing are intended to indicate how very uncertain our information about their origins really is. even with respect to the period after the formal organization of the premier grand lodge in 1717, there are large areas about which only a little is known. for example, in the area of ritual and symbol what masons actually did at their meetings we must rely almost entirely on exposures for the period from 1717 until the last quarter of the 18th century. we do know a little. there certainly was "masonic activity" in england in the middle of the 17th century. the first speculative masons that we can identify positively are sir robert moray and elias ashmole. they were initiated into the ord

symbols, but two seem to me to be essentially kabbalistic. once again we see the staircase (ladder) of seven steps between two opposite verticals, and these are clearly opposite they figure 4. frontispiece, masonic miscellanies, 1797. are of different orders of architecture and they are surmounted by terrestrial and celestial spheres. the same pattern is repeated at the top of the drawing by the symbol of the circle, the parallel lines and the ladder (jacob's ladder) which has three principal rounds, faith, hope, and charity. in 1797, when this drawing was published, those parallel lines represented the saints john. we know them to be opposites because the baptist's day is mid-summer and the evangelist's mid-winter. today, after the de-christianization of the order, they are said to repre

or cannot, understand it, they will convince you that you are mistaken; and you will lose the benefit of your interior work. here is the purpose of masonic secrecy: the real secrets of masonry are the secrets of your own being that you learn about yourself as you go through the processes i shall describe. masonic secrecy conceals very little. it is, itself, part of the masonic symbolism; it is a symbol to convey this age-old teaching. still, the secrets of one's own being are very private things, indeed. in preparing this part of the presentation i have had my masonic obligations, my obligations to my brethren and their sensibilities, and the idea of discretion much in mind. where appropriate, i have referenced the published emulation workings which are printed largely in plain text. beyo

eyond that, i have been guided in this regard by three authoritative books written by well respected masonic authors: freemasons' guide and compendium by bernard e. jones;36 symbolism in craft freemasonry by colin dyer; and the craft by john hamill. each of these authors is, or was, a grand officer in the united grand lodge of england. i have taken the view that if these brethren have discussed a symbol in their published works, the symbol is a proper subject for public presentation. i will not always put the same interpretation on the symbols as those authorities have used. however, in devising my own understandings i think that i have been, in principle, faithful to the meaning of the ritual and the lectures. in many respects conducting one's own analysis and developing one's own interpr

as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to form the pavement, a single thing, a unity. the whole is surrounded by the tessellated border which binds it into a single symbol. in this representation on the tracing board the border binds not simply the squares, but the entire picture, into a unity. the tassels can be thought of as representing div

MAGIC AND SPELLS

the spell. you must provide any material components or focuses the spell requires if casting the spell would reduce your xp total, you pay this cost upon beginning the rune in addition to the xp cost for making the rune itself. inscribing a rune requires a craft check against a dc of 20+ the level of the spell used. the craft skill you use is anything appropriate to the task of creating a written symbol on a surface (metalworking, calligraphy, gemcutting, stonecarving, woodcarving, and so on. you paint, draw, or engrave the rune onto a surface and make the check (dwarves usually engrave their runes in stone or metal in order to take advantage of their racial affinity for these items) if the check fails, the rune is imperfect and cannot hold the spell. the act of writing triggers the prepar

the rune safely without triggering it, or deliberately trigger it if he so desires (runemakers often carry healing or restorative runes for just this purpose) the rune itself must be touched in order to trigger it, so an object with a rune may be handled safely as long as care is taken to avoid contacting the rune. if the spell only affects objects, then an object must trigger the rune. as with a symbol spell, a rune cannot be placed upon a weapon with the intent of having the rune triggered when the weapon strikes a foe. unlike the spell glyph of warding, the rune spell is not concealed in any way and is obvious to anyone inspecting the object holding the rune. a read magic spell allows the caster to identify the spell held in a rune with a successful spellcraft check (dc 1s+ the spell's

ril, isis, istishia, talos, umber- deities: deneir, dugmaren granted power: free scribe rune brightmantle, jergal, mystra, thoth. scroll feat. domain spells lee. granted power: you gain storm electricity resistance 5. domain spells 1 erase 6 greater glyph of warding 1 entropic shield 6 summon monster vi 2 secret page 7 drawmij's instant summons 2 gust of wind (air spell only) 3 glyph of warding 8 symbol 3 call lightning 7 control weather 4 explosive runes 9 teleportation circle 4 sleet storm 8 whirlwind s lesser planar binding 5 ice storm 9 storm of vengeance 1 bane 6 harm 2 endurance 7- eyebite (sicken effect only) 3 bestow curse 8 symbol (pain effect only) 4 enervation 9 horrid wilting 5 feeblemind sun' domain deities: horus-re, lathander .r time domain' deities: grumbar, labelas enoreth

l slot. if you read the spell from a spellbook, the book is unharmed, but reading a spell from a scroll erases the spell from the scroll. when you cast the arcane spell, it works just as though cast by a wizard of your cleric level except that your wisdom score sets the save dc (if applicable. you must have a wisdom score of at least 10+ the. arcane spell's level to prepare and cast it. your holy symbol substitutes for any noncostly material component. if the spell has a costly material component (one to which a gold piece value is assigned, you must provide it. if the spell has another focus, you must provide the focus. if the spell has an xp component, you must pay the experience point cost. armor of darkness abjuration [darkness] level: darkness 4 components: v, s, df casting lime: 1 ac

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music and color pythagoras and the diatonic scale--therapeutic music--the music of the spheres--the use of color in symbolism--the colors of the spectrum and the musical scale--zodiacal and planetary colors. 81 fishes, insects, animals, reptiles, and birds jonah and the whale--the fish the symbol of christ--the egyptian scarab--jupiter's fly- the serpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower

christ--the egyptian scarab--jupiter's fly- the serpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faust

e so inextricably linked with the names of their disseminators that the actual but recondite source--the mysteries--came to be wholly ignored. symbolism is the language of the mysteries; in fact it is the language not only of mysticism and philosophy but of all nature, for every law and power active in universal procedure is manifested to the limited sense perceptions of man through the medium of symbol. every form existing in the diversified sphere of being is symbolic of the divine activity by which it is produced. by symbols men have ever sought to communicate to each other those thoughts which transcend the limitations of language. rejecting man-conceived dialects as inadequate and unworthy to perpetuate divine ideas, the mysteries thus chose symbolism as a far more ingenious and ideal

of the divine activity by which it is produced. by symbols men have ever sought to communicate to each other those thoughts which transcend the limitations of language. rejecting man-conceived dialects as inadequate and unworthy to perpetuate divine ideas, the mysteries thus chose symbolism as a far more ingenious and ideal method of preserving their transcendental knowledge. in a single figure a symbol may both reveal and conceal, for to the wise the subject of the symbol is obvious, while to the ignorant the figure remains inscrutable. hence, he who seeks to unveil the secret doctrine of antiquity must search for that doctrine not upon the open pages of books which might fall into the hands of the unworthy but in the place where it was originally concealed. far-sighted were the initiates

a secret doctrine concerning the inner mysteries of life, which doctrine has been preserved in toto among a small band of initiated minds since the beginning of the world. departing, these illumined philosophers left their formul that others, too, might attain to understanding. but, lest these secret processes fall into uncultured hands and be perverted, the great arcanum was always concealed in symbol or allegory; and those who can today discover its lost keys may open with them a treasure house of philosophic, scientific, and religious truths. click to enlarge the orphic egg. from bryant's an analysis of ancient mythology. the ancient symbol of the orphic mysteries was the serpent-entwined egg, which signified cosmos as encircled by the fiery creative spirit. the egg also represents the

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincidental. the staff was used to mark out the area of sky used in the process of augury and to mark out the templum on the ground where the augur carried out his rites. the lituus was later adopted by christian bishops. it is therefore most appropriate that the votive of laran was unearthed in a ploughed fi

MASTERING WITCHCRAFT

an, parsee, hindu, whatever, make no difference at all. as long as you are living in a "christian" country, the gesture is most effective. it is a defiant relic from the days of the great witch persecutions, and though witches used not to be specifically anti-christian, many of them became so, not unnaturally, with the advent of that tide of religiously motivated oppression and bloodshed. it is a symbol of defiance towards the dead letter as opposed to the living spirit of organized religion. this is what you must do: when you are quite sure you wish to take this first step, prior to going to bed on three successive nights, making quite sure you are not observed, light a candle and address yourself to it with the following words. this gibberish is, in fact, the lord's prayer written out ba

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

. not only will you use these runes to write your witch name on your magical tools, but also to write it on your witch jewels. signs of identification all witches and warlocks usually possess items that are often known by occult ritualists as jewels; in a witch's case these are items worn like jewelry signifying witchdom to those that have eyes to see, often bearing in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different covens; a talismanic "link" with the collective mind of their own group by means of which they "plug in" to the elemental powers drawn down at the sabbats; and third, sometimes as a

ir own witch name, like any other magical tool, when they finish (for instructions on general exorcisms by fire and water as well as magical "charging" see further on in this chapter) the bracelet: this is usually made of copper or silver an is worn by witches of either sex, again as a form of identity sign. however, unlike the necklace, it is engraved with the witch name of the bearer, the coven symbol (which is often an animal such as an owl, cat, or serpent, and his rank in it. there are usually only two "degrees" of rank, that of the triangle and the more advanced one of the pentacle. if male, the leader of the coven is sometimes known as the magister or master, the female as the high priestess. these are generally honorary ranks and titles, however, and simply indicate seniority of me

ll have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the garters are fastened by means of gold or silver gilt buckles. sometimes tiny gold or silver bells are also sewn on, reminiscent of those worn by english morris dancers. on the outer surface of the garter are embroidered the witch name, coven symbol, and coven rank, if any. sometimes the same signs that are inscribed upon the athame are also added. garters are always worn above the left knee, and let me reiterate, only on coven occasions or during the casting of spells. the garter concludes the list of witch jewels. most of them are optional, except for the necklace in the case of women. why this latter exception should be made, i do n

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

this conjuration thou shalt say and perform, turning thyself unto the east, and if they appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and the north, in succession, when thou wilt have repeated it four times. and if they appear not even then, thou shalt make the sign of tau upon the foreheads of thy companions, and thou shalt say: conjuration. behold anew the symbol and the name of a sovereign and conquering god, through which all the universe fears, trembles, and shudders, and through the most mysterious words of the secret mysteries and by their virtue, strength, and power. the key of solomon page 30 i conjure ye anew, i constrain and command ye with the utmost vehemence and power, by that most potent and powerful name of god, el, strong and wonderfu

w near unto us without delay and without fear, as far as is possible unto ye, here before this circle, as supplicants gently and with discretion, to accomplish our will in all and through all. if ye come promptly and voluntarily, ye shall inhale our perfumes, and our suffumigations of pleasant odour, which will be book one page 35 both agreeable and delightful unto ye. furthermore ye will see the symbol of your creator, and the names of his holy angels, and we shall afterwards dismiss ye, and send ye hence with thanks. but if, on the contrary, ye come not quickly, and ye show yourselves self-opinionated, rebellious, and contumacious, we shall conjure ye again, and exorcise ye ceaselessly, and will repeat all the aforesaid words and holy names of god and of the holy angels; by the which nam

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

h been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. these arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane. but when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. it should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this t

e kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the divine tetragram changed into the pentagram by the addition of the letter schin (see figure 94. each letter of this pentagram represents a power of good attacked by the five accursed nations. for the real history of the people of god is the allegorical legend of humanity. the five accursed nations are: 1. the amal

MEANING OF MASONRY

pute. those who enter it, as the majority do, entirely ignorant of what they will find there, usually because they have friends there or know masonry to be an institution devoted to high ideals and benevolence and with which it may be socially desirable to be connected, may or may not be attracted and profit by what is disclosed to them, and may or may not see anything beyond the bare form of the symbol or hear anything beyond the mere letter of the word. their admission is quite a lottery; their initiation too often remains but a formality, not an actual awakening into an order and quality of life previously unexperienced; their membership, unless such an awakening eventually ensues from the careful study and faithful practice of the order's teaching, has little, if any, greater influence

ts, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absurd to think that a vast organization like masonry was ordained merely to teach to grown-up men of the world the symbolical meaning of a few simple builders' tools, or to impress upon us such ma

s us nearest heaven, is love, in the full exercise of which god-like virtue a mason reaches the summit o f his profession; that summit being god himself, whose name is love. i cannot too strongly impress upon you, brethren, the fact that, throughout our rituals and our lectures, the references made to the lodge are not to the building in which we meet. that building itself is intended to be but a symbol, a veil of allegory concealing something else "know ye not" says the great initiate st. paul" that ye are the temples of the most high; and that the spirit of god dwelleth in you" the real lodge referred to throughout our rituals is our own individual personalities, and if we interpret our doctrine in the light of this fact we shall find that it reveals an entirely new aspect of the purpose

, by the very fact of his uncleanness, prevented from passing on. nothing unclean or that defileth a man, we are told, can enter into the kingdom; and, therefore, our candidates are told that if they have" money or metals about them; if, that is, they are subject t o any physical attraction or mental defilement, their real initiation into the higher things, of which our ceremony is but a dramatic symbol, must be deferred and repeated again and again until they are cleansed and fitted to pass on. after purification come contemplation and enlightenment, which are the special subjects of the second degree. aforetime the candidate for the mysteries, after protracted discipline and purification enabling his mind to acquire complete control over his passions and his lower physical nature, was ad

wledge of the mental and psychical side of our nature. it involves not merely t he cleansing and control of the mind, but a full comprehension of our inner constitution, of the more hidden mysteries of our nature and of spiritual psychology. in this degree it is that our attention is called to the fact that the mason who has attained proficiency in this grade has been enabled to discover a sacred symbol, placed in the centre of the building, and alluding to the g.g.o.t.u. doubtless we have often asked ourselves what that phrase and what that symbol imply. need i repeat that the building alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the cent

MICHAEL FORD A RITE OF THE WEREWOLF

ly fallen before you. there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and influential writer and poet among fellow arabs. atahiyya had a coven or circle of disciples who were called wise ones, and after his death adopted the goat as a symbol of their tribe. the torch or candle between the horns was added, signifying wisdom from the head of the teacher. the aniza tribe also had a symbol of the wasm or tribal brand, which was a symbol which resembled a birds foot. the clan was also known for their use of the bloodletter16 which was called the adhdhame, or athame. in later times, the aniza tribe migrated to spain which brought som

MICHAEL FORD WITCHMOON

ferring to magickal purposes. it is used to charge a particular wish, or focus energy and bring it into manifestation in a specific form. karezza is an ancient technique which requires an immense amount of control and concentration. it may include autoerotic methods (masturbation) which are implemented to reach the point of orgasm and shortly before the sorcerer stops and focuses instead upon the symbol of their intention. once this stage is complete the sorcerer can enter a dream state in order to project the ideal envisioned. karezza produces exceptional results which can provide an immense power base within the self. the practice itself also teaches discipline, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer i

fferent paths of life if one stays trapped inside one particular ego? the sorcerer who is able to uphold the strength and character of self through will is able to master his or her own universe. he or she can live as they will, creating or destroying as they wish, and relishing all that makes life worth living. this is why change is a wonderful thing, why the dancing egyptian god besz is a chief symbol of the sorcerer, because the form is constantly changing and evolving, each act a religious movement of life and joy. even more to the sorcerer s benefit is that in modern society change is an accepted part of life. this means we can move behind the scenes, do our will and not be harassed for our different or strange behavior, save the magickian is not running about hurting others. da ath c

. just as magick is personal to the individual, and each sorcerer has his or her own personal system, so it is with the methods of sigil magick. one must approach sigils as one would approach art. to create a sigil one must align one s natural talent to their own brand of sigil making. sigils can be any thing, a painting, music, drawing, letter symbols, pictures, anything which is associated as a symbol in which the original meaning could be lost and forgotten, this is the key to success in such work. the conscious mind must forget what the significance of the sigil is in order for the subconscious to absorb it and set it s fleshing in motion. never forget that sigils must be aligned with your natural ability, not just a system devised by another. the most significant sigil of vampyric sor

ckian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been used i

the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been used in the vampiric current since. the devilcosm (another name for the varcolaci sigil) is as much a symbol for the left hand path as it is a gateway towards the dark realms of night and fog. through this seeming mirror, you will be able to assume the wraith form so described in the devilcosm sigil itself. through these gates, the queen of the sabbath, lilith gives you the knowledge to become. the rituals contained in this grimoire each involve the use of the sigil. this feature derives from cove

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

iniak, andwilliam bramley have espoused other important theories that seek to account for thepresence of evil in the world. these accounts relate to the same idea of alien visitationand colonization. in this case, the alien invaders are referred to either as the serpentpeople or the brotherhood of the snake (it has been repeatedly noted that thoughphysical snakes were unknown on most islands, the symbol of the snake or serpent oncarvings, etc, is extremely conspicuous. in the apocalyptic fragment of clement, weread: and on earth shall be monsters, a generation of dragons of men, and likewise of serpents. but though this is their title, it should not be taken that they had the physical likeness of ser-pents, which they did not. a fuller explanation of this is provided later. though no two w

ying thatthe nephilim were scientists. the opposing sides both used and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race

l progeny of the serpent masters, that is,the members of the lemurian race. things become easier still when we identify the serpent masters with the race ofjehovah and the sons with the elohim.elohim, comes from ellu, meaning the shining ones. shining ones is an ambivalentterm used for both the nephilim and their first born. the shining ones are often depictedwith horns on their heads. this was a symbol of wisdom, but also of rulership. this is whyshamans, priests, and kings adopted the convention of wearing horns also, especially in theform of the crown. this was to primarily indicate that they were descendants of either theatlanteans or the lemurians and were endowed with power. michelangelo sculpted moseswith horns on his head to indicate his blood-bond to the ante-diluvian kings.every

go the remaining members of the adamicrace. so, in history, we hear of the coming of civiliza-tion to the various provinces of the earth. as the histo-rians and mythologists have known, these sundrycultures and their beliefs bear curious yet undeniablesimilarities, mainly because contingents of the samepeople were spreading the knowledge to these differentlocalessame people, similar paradigms and symbol-ism. commensurate with this comes the ambiguoussymbols of the snake, the serpent, and the dragon. prehistoric artatlantis, alien visitation, and genetic manipulation57 i shall reverse the world lished what are known as the sumerian and babylonian civilizations, as well as all thehigh profile empires to come. and it is upon the foundations of these dynasties andcultures that the post-diluvia

enemies of their masters. some of these geneticcreations had wings, others were polymorphic. so, we have it contained and recited inmost of the myths that the archetypal hero comes into conflict with a beast, a greatserpent, or hybrid demon. their combat is the staple method of proving prowess. itbecame a custom that when a prospective hero did overcome one of the dragons, thatthey would wear the symbol of the serpent on their heraldic shield or banner, in thesame manner as the native indians collected and wore human scalps. the hero wasthen also considered blooded. many of the demeaning hazing rituals of so-calledupper-classmen are throwbacks to this concept. when the moral sons of the serpents in their diasporas came upon a welcomingtribe or a suitable place to reside they set up their b

MICHAEL W FORD THE VAMPIRE GATE

ce of the law of the talon. this very hunger is related to az or lilith, symbolically tiamat, it is the hunger for continued existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to develop and refine the self, via ma

ntasy 17 path nor one of role playing. the luciferian continually seeks to develop and refine the self, via magick and real world experience, eventually practicing a path close to that of the black order of the dragon. 1. all living beings continue existence by feeding on another. we are predators, as luciferian, we acknowledge the power of the archetype of strength. samael or ahriman is indeed a symbol of strength and cunning. the food chain should never be ignored. you can adhere to predatory spirituality and still be a very productive member of society. the luciferian weaves their webs within the fabric of the society they live in. a luciferian who is belial-like or a lord of the earth would not be a prisoner because they cannot obey laws, a good example of a luciferian is one who runs

with the eye) this is of aighash, ahrimanic daeva. 3. ritual setting (in ritual chamber, using image or word created image to focus the mind on) this is focused on akoman the evil mind. 4. dreaming or nightmare practice. perhaps the most powerful but also the most difficult. this belongs to astwihad the evil flyer of night devouring daeva. mal occhio is the evil eye. the evil eye has long been a symbol of envy but also power. the eye represents the soul and the stronger the glare, the stronger the spirit. 33 in yatukan or persian ahrimanic or primal sorcery, there are several daevas of the evil eye: sur chashmih/chishmak, arashk and aighash. akoman s symbol is often an eye representing the evil mind. hakim bey wrote that the yezidi tribes would be cautious not to wear blue, as it is the c

y the first element of a practicing vampyre. non-devouring (self work- focus on the antinomian aspects of self, know who you are what you wish to achieve. spiritual energy is mentally drained from people through astral contact, as well as clairvoyance among others. the powers of astral hunting through dream and drinking the spiritual blood is only best described through the experience itself. the symbol of the vampyre who drinks blood from sleeping humans (opfers) is not far removed from the astral vampyre predator- known as varcolaci- who drains lifeforce from the sleeping humans astral body. the initiate also focuses via dream control shape shifting and recording dreaming events in a magical journal, this defines the imagination in its strength and weakness. can this be real, this is bas

s aggereth, the daughter of machaloth, a fiendish witch with serpent hair, standing in a chariot drawn by an ox and an ass. she is featured in the luciferian tarot. the northwest angle is a large scorpion with a fearful countenance, but standing upright as it were and formed of putrefying water, dripping. with him comes the unnameable one, abbadon or apollyon the destroyer, and his appearance and symbol are of a closely-veiled, black, gigantic shape covered with whirling and cutting wheels which are razor sharp, and in his hand is a vast wheel whence come as it whirls, multitudes of cat-like demons, behind him comes maamah, a crouching woman with an bestial 61 body crawling along the ground like an insect and eating the earth. and at the southwest angle is a winged lion and a winged horse

MICHAEL WYNN THE SOUL TRAVELERS

own as ahura mazda, the bother of the evil ahriman. in egypt, he was ra/osiris. the greek myths call this entity zeus, and in rome he went by the name jupiter. this being, and his son, is commonly associated with the sun. here an important distinction must be made, because many have noticed a correlation between the sun, and satan. satan, or set, is the god of the setting sun and so therefore his symbol is that of a black sun, as opposed to his righteous brother who is associated with rising sun. it is far from uncommon for occultists to associate the sun with jesus and osiris; it is equally common for them to associate jesus with osiris. in mythology, just look for a guy with the crazy brother, and you ll usually find jehovah. of coarse most christians would find it hard to believe that t

far south of the mayans, claim that the massive stones used to build their great structures was carried through the air to the sound of a trumpet. the mayan traditions state that their pyramids were where men became gods and the place where gods are made. curious that these far-flung civilizations would suggest that their pyramids were built the same way, and for the same reason. the pyramid as a symbol of transformation and rebirth survives to this day. i can t believe it s not fiction: stargates of egypt stargate (1994) chapter 2- universe.com quantum confusion [2.1] the universe has proven to be quite the onion; its simple exterior betrays the senses. what science has called truths of the universe is in fact an ever-changing list of theories, each being no more than shades of gray close

ntagram/hexagram, is drawn clockwise (today, the most commonly used invoking and banishing pentagrams were those designed by aleister crowley. why he decided on certain pentagram arrangements is truly baffling, as they are without the elegance of pattern. i despised having to memorize them, and i personally think that modern magicians should give those pentagram arrangements revision. a banishing symbol dispels a certain type of energy, while an invoking symbol activates a certain kind of energy. it may be thought of as an on and off switch; to banish a certain energy is to turn it off, while invoking a particular energy turns it on. the purpose of a banishing at the beginning is to clean the area of all influences, and make the ritual space spiritually neutral. for example, in order to ac

haps 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 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 o

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 is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. water is symbolic for the passive force, and feminine quality of the womb

MICHAEL W FORD NOX UMBRA

r physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by

f being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fo

ires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar

ns of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as insti

uced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. dress in vestments of the moon of the color of the red serpent, a blood red robe and a mask of the dead (in the form of a skull, the bare mysteries which time does not hide nor tell. the human skull is considered as a symbol of baphomet, worshipped by the knight's templar. the skull is also a powerful fetish which may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic alphabet of the self in shadow. the magister of the rite recites "behold, the vampyre queen awakens before me, she whose skull holds the mystery of the grave. from your soul comes many serpents, th

MOODY RAYMOND A LIFE AFTER LIFE

hich occurs upon one's first visit to the anatomical laboratories when entering medical school can evoke strong feelings of uneasiness. in my own case, the reason for this response now seems quite obvious. it has occurred to me in retrospect that it wasn't entirely concern for the person whose remains i saw there, although that feeling certainly figured, too. what i was seeing on that table was a symbol of my own mortality. in some way, if only pre-consciously, the thought must have been in my mind "that will happen to me, too" likewise, talking about death can be seen on the psychological level as another way of approaching it indirectly. no doubt many people have the feeling that to talk about death at all is in effect to conjure it up mentally, to bring it closer in such a way that one

MORALS AND DOGMA

the working-tools of the fellow-craft" we shall not repeat the explanations of these symbols given by the york rite. you may read them in its printed monitors. they are declared to allude to the self-improvement of the individual craftsman--a continuation of the same superficial interpretation. the rough ashlar is the people, as a mass, rude and unorganized. the perfect ashlar, or cubical stone, symbol of perfection, is the state, the rulers deriving their powers from the consent of the governed; the constitution and laws speaking the will of the people; the government harmonious, symmetrical, efficient--its powers properly distributed and duly adjusted in equilibrium. if we delineate a cube on a plane surface thus [illustration] we have visible _three_ faces, and _nine_ external lines, d

_three_ more faces, making _six _three_ more lines, making _twelve; and _one_ more point, making _eight. as the number 12 includes the sacred numbers, 3, 5, 7, and 3 times 3, or 9, and is produced by adding the sacred number 3 to 9; while its own two figures 1, 2, the unit or monad, and duad, added together, make the same sacred number 3; it was called the perfect number; and the cube became the symbol of perfection. produced by force, acting by rule; hammered in accordance with lines measured by the gauge, out of the rough ashlar, it is an appropriate symbol of the force of the people, expressed as the constitution and law of the state; and of the state itself the three visible faces represent the three departments--the executive, which executes the laws; the legislative, which makes the

t of each was a little over thirty feet eight inches in height, the capital of each a little over eight feet six inches in height, and the diameter of the shaft six feet ten inches. the capitals were enriched by pomegranates of bronze, covered by bronze net-work, and ornamented with wreaths of bronze; and appear to have imitated the shape of the seed-vessel of the lotus or egyptian lily, a sacred symbol to the hindus and egyptians. the pillar or column on the right, or in the south, was named, as the hebrew word is rendered in our translation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of the great columns consecrated to the

o judaeus. to return to its source in the infinite, the human soul, the ancients held, had to ascend, as it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent through the spheres of the seven planets. jacob saw the spirits of god ascending and descending on it; and above it the deity himself. the mithraic mysteries were celebrated in caves, where gates were marked at the four equinoctial and solstitial points of the zodiac; and the seven planetary spheres were represented, which souls needs must traverse in descending fro

gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen, who says that the symbolic image of this passage among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth one, that of the fixed stars. the symbol was the same as that of the seven stages of borsippa, the pyramid of vitrified brick, near babylon, built of seven stages, and each of a different color. in the mithraic ceremonies, the candidate went through seven stages of initiation, passing through many fearful trials and of these the high ladder with seven rounds or steps was the symbol. you see the lodge, its details and ornaments, by

MOTTA MARCELO THE COMMENTARIES OF AL

lso, the following chapters of liber aleph: 3-6, 17, 18,20,22,24- 34, 44-46, 57-65, 85, 88, 95-98, 104, 105, 111, 112, 140, 142-144. there is a technical aspect to the above verse which may be of importance to a certain type of aspirant of either sex. in one sense, sin is but the babylonian moon-god, who is represented on seal- cylinders as an old man with flowing beard. the crescent moon was his symbol. this conception is totally hostile to ours. to us, the moon is a feminine symbol. further, our hermit of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslavement by the babylonians, jehovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual

at least a master of the temple. true initiates never interfere with another human's will. however, they are in communion with all human wills in a manner incomprehensible by, and inexplicable to, the profane. even the highest types of samadhi give only a pale idea of this communion. it is the true and genuine communion of the saints, and the grail, the cup in the hand of our lady babalon, is its symbol. readers are referred to liber lxv, chapter i, vv. 3, 18, 63; chapter ii, vv. 4-6, 26, 28-29, 43; chapter iii, vv. 17-20, 4 7-48, 61, 65; chapter iv, vv. 47,51, 60; chapter v, vv. 1, 15-18, 22-24, 59-64. see also liber vii, chapter vii, vv. 41-52; liber i, and liber 156. 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. the

ipsissimus can reach, and live in. the first section of this verse is connected with the second only by the word 'therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty--see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about (he refers to masonry) the question then arises as to whether the in

will or no. if you injure the quality, or diminish the quantity, of that quintessence, you blaspheme yourself, and betray the trust reposed in you when you accepted the obligation of that austerely chivalrous order called manhood. the powers of the talisman are irresistible like every other natural force. every time they are used, a child must be begotten. this child must be in your own image, a symbol of your nature, an expression of your true subconscious will. it is, of course, only once in many times that the conditions allow of the production of a human child. what happens when (either by chance or by design) that obvious effect is prevented? the materialist may imagine that with the destruction of the complex it becomes harmless, its potentialities aborted, just as the violence of s

r of finding some antipathetic trifle which experience tells us will one day be the one thing left to observe; just as a wart on the nose is remembered when the rest of the face is forgotten. the object of love must therefore be one with the lover in something more than the will to unite magnetically; it must be in passionate partnership with the will of which the will-to-love is only the magical symbol. perhaps no two wills can be identical, but at least they can be so sympathetic that the manifestations are not likely to clash. it is not enough to have a partner of the passive type who bleats "thy will be done--that ends in contempt, boredom and distrust. one wants a passion that can blend with one's own. where this is the case, it does not matter so much whether the mental expression is

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

mariners exposed to their fury. on the other hand, his alone was the power of stilling the angry [102]waves, of soothing the troubled waters, and granting safe voyages to mariners. for this reason, poseidon was always invoked and propitiated by a libation before a voyage was undertaken, and sacrifices and thanksgivings were gratefully offered to him after a safe and prosperous journey by sea. the symbol of his power was the fisherman's fork or trident,[37] by means of which he produced earthquakes, raised up islands from the bottom of the sea, and caused wells to spring forth out of the earth. poseidon was essentially the presiding deity over fishermen, and was on that account, more particularly worshipped and revered in countries bordering on the sea-coast, where fish naturally formed a s

lege of naming the city. upon this poseidon struck the ground with his trident, and the horse sprang forth in all his untamed strength and graceful beauty. from the spot which athene touched page 116 with her wand, issued the olive-tree, whereupon the gods unanimously awarded to her the victory, declaring her gift to be the emblem of peace and plenty, whilst that of poseidon was thought to be the symbol of war and [107]bloodshed. athene accordingly called the city athens, after herself, and it has ever since retained this name. poseidon tamed the horse for the use of mankind, and was believed to have taught men the art of managing horses by the bridle. the isthmian games (so named because they were held on the isthmus of corinth, in which horse and chariot races were a distinguishing featu

greece, but epidaurus, the chief seat of his worship,.where, indeed, it is said to have originated,.contained his principal temple, which served at the same time as a hospital. the statue of asclepias in the temple at epidaurus was formed of ivory and gold, and represented him as an old man with a full beard, leaning on a staff round which a serpent is climbing. the serpent was the distinguishing symbol of this divinity, partly because these reptiles were greatly used by the ancients in the cure of diseases, and partly also because all the prudence and wisdom of the serpent were deemed indispensable to the judicious physician. his usual attributes are a staff, a bowl, a bunch of herbs, a pineapple, a dog, and a serpent. his children inherited, for the most part, the distinguished talents o

fice stood the statue of the divinity to whom the temple was dedicated, surrounded by images of other gods, all of which were fenced off by rails. altars. the altar in a greek temple, which stood in the centre of the building and in front of the statue of the presiding deity, was generally of a circular form, and constructed of stone. it was customary to engrave upon it the name or distinguishing symbol of the divinity to whom it was dedicated; and it was held so sacred that if any malefactor fled to it his life was safe from his pursuers, and it was considered one of the greatest acts of sacrilege to force him from this asylum. the most ancient altars were adorned with horns, which in former times were emblems of power and dignity, as wealth, and consequently importance, consisted among m

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ircle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll be explaining how to do it later in this book. the pentagram represents man- the five points being his head, two arms, and two legs. inverted it becomes the symbol of baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel

housand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel. inverted the pentagram becomes the symbol of baphomet- the five points being two horns, two ears, and the beard. so now you know! love and witchcraft love has always been a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else

either to gain control of them or place a curse upon their heads, and will know that sympathetic magic requires either an item of clothing etc, or a photo to make it work. it is for this reason that no-one will willingly hand over, or send you, anything which could in some way be used to work magic against them. the basis of sympathetic magic is that there is a connection between an object and a symbol. for example, make a doll in the likeness of someone you don't like, stick pins in it and the victim gets stabbing pains in his back. or gather together hair and nail clippings, burn them and the person in question gets a fever. it s not always to do something unpleasant. the best way to win the love of a maiden is to chant an incantation three times over an apple, give the fruit to the you

e tips a fraction of an inch apart. look past your fingers at a spot in front of you. between your fingers, a hazy light should be visible. this is your magic power circulating around you< how to invoke the secret forces of nature enter your witching circle. face north. awaken the magic power within you and, keeping your eyes closed, visualize a golden square directly in front of you. this is the symbol of earth. using your own words, thank the spirits of earth for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in days gone by. thank them for being with you on this day

them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face south. visualize a red triangle in front of you. this is the symbol of fire. thank the spirits of fire for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face west. visualize a silver crescent. this is the symbol of water. thank the spirits of water for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

aceful universalism that was the rebirth of the thought of the pharaoh amenhotep iv. the templars echoed* we should recall that the essenes also dressed in white linen and practiced a form of solar worship. the uniform of the assassins consisted of a white robe, red cap, belt, and boots. the templars, at least the knights in the order, wore a white robe with a red cross on the chest. white is the symbol of light and red is the symbol of fire. the crusades and the templars 79 them on this point by trying to establish cooperative relations between easterners and westerners united in the desire for universal peace. despite the considerable influence of the arab world, however, there are no grounds for concluding that the templar order underwent a secret islamization, even if only relatively

heresy merely served as a pretext for seeming intolerance. true intolerance was born with the reformation. when we grasp the ferment of ideas and freedom of expression that was truly characteristic of the middle ages, it is easy to imagine how metaphysical questions would have been the natural subject of study for the elite of the master masons, both clerics and laypeople. their language was the symbol, which was expressed by carved stone in the time before printed books were available. the mischievousness expressed in certain sculptures which were sometimes erotic, to boot the depictions of bears and foxes wearing clerical garb, cardinals and popes suffering 210 from the art of building to the art of thinking in the fires of hell, and the couplings of clerics and nuns, should not be caus

label of rationalist, because it simultaneously addresses the two poles of thought (discursive and intuitive. modern scholars, moreover, universal freemasonry 217 have recovered from many of the preventive measures taken against symbolism, notably that displayed against the alchemists since the time of lavoisier. they have grasped the hidden meaning of their writings and have understood that the symbol is a suitable kind of approach and even an expression of the truth. accordingly it is a priori of the transcendent. in the next chapter we will see that the organized implementation of symbolism occurs through ritual in order to transmit the profound and traditional teachings of freemasonry. signs of recognition we can divide the symbols intended to preserve the craft secrets of masonry int

guage for three centuries. as noted earlier, the statut des ouvriers (statutes of the laborers) of 1351 and the articles de londres (london articles) of 1356 were written in french. according to peladan, the builders of the middle ages assumed the name of gaults or coqs [cocks, because of the homonymy between galli, meaning "gauls" that is, frenchmen and galli, meaning "cocks" or "roosters" their symbol was the rooster as well as the pobjoy, popinjay, or parrot" it is beyond doubt that the rooster figured in seals or coats of arms of master masons. in 1438, jehan lambert, master mason of paris, had a rooster with three stars added to his shield.14 the rooster also had a profoundly esoteric significance. without examining too deeply its symbolism, which would necessitate moving well outside

operative masonry. the universalism, prestige, and power of the builders died with the fracturing of the christian world and with the slackening of faith. they would be reborn, however, with speculative freemasonry. in the transition from one form to the other, continuity was compensated by a subrogation: the connection between operative freemasonry and speculative freemasonry was the language of symbol and the thought beneath it. symbol, which had served to maintain professional and religious unity, changed design and now served to create a scientific, philosophical, and spiritual unity. this universalism was no longer, alas, a widespread transcendent and social fact. henceforth, for only an initiated elite, it would be the key to an ideal. 12 speculative freemasonry the speculative natur

NECRONOMICON ALAZIF

wer be established. in ye north beyond the stone of great coldness set ye first ye stone of saturn at a space of three paces. this being done proceed thou widdershins placing at like distances apart ye stones of jupiter, mercury, mars, venus, sul and luna marking each with their rightful sign. at ye center of the so completed configuration set ye the alter of ye great old ones and seal it with ye symbol of yog-sothoth and ye mighty names of azathoth, cthulhu, hastur, shub- niggurath and nyarlathotep. and ye stones shall be ye gates through which thou shalt call them forth from outside man's time and space. entreat ye of ye stones by night and when the moon decreasetth in her light, turning thy face to ye direction of their coming, speaking ye words and making ye gestures that bringeth fort

their coming, speaking ye words and making ye gestures that bringeth forth ye old ones and causeth them to walk once more ye earth. al azif page 3 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 of diverse signs these most potent signs shall be so formed with thy left hand when thou employeth them in ye rites ye first sign is that of voor and in nature it be ye true symbol of ye old ones. make ye thus whenever thou wouldst supplicate those that ever waite beyond the threshold. ye second sign is that of kish and it breaketh down all barriers and openeth ye portals of ye ultimate planes. in ye third place goeth ye great sign of koth which sealeth ye gates and guardeth ye pathways. ye forth sign is that of ye elder gods. it protecteth those who would evoke ye po

NEW WORLD ORDER OR OCCULT SECRET DESTINY

mate unification of the world s religions. the new age welcomes these goals and looks to the light of masonry as its esoteric basis for occult initiation into the new world order. benjamin creme writes: the new religion will manifest, for instance,through organizations like masonry. in freemasonry is embedded the core or the secret heart of the occult mysteries, wrapped up on number, metaphor and symbol (the reappearance of the christ and the masters of wisdom p.87) freemason and co-founder of lucifer publishing company (now called lucis trust, foster bailey, concurs, is it not possible from a contemplation of this side of masonic teaching that it may provide all that is necessary for the formulation of a universal religion (the spirit of masonry p.113) foster bailey states that masonry is

ONYX TABLET OF SET

a human to a divine state of being? many have said that it is the recognition of the fact that set has chosen the initiate. but what does this mean? well, it means that we have undergone an experience similar to that of our ancestors' ancestors and have been given an opportunity to realize our own potential divinity. this is what i call the unity in diversity of the experience of priesthood. the symbol of this unity in diversity is the neter xepera, for each of us must realize this potential from within, unfolding our self-created divinity through xeper aided by set's touch. as magister kelly points out, one of our functions is to serve as living examples of the core principles of setian philosophy. here we see the unity in diversity principle asserting itself again, since the temple can

PHILIP NEIL MYTHS LEGENDS EXPLAINED

and 365-day years. noah and the flood noah s ark rides the flood after the biblical deluge, in a wood-engraving from the nuremberg bible of 1483. god decided to destroy humanity because of its wickedness, but warned the pious noah of the coming flood, and told him to build the ark and take on board two of every living creature. after the ark had grounded on mount ararat, god sent the rainbow as a symbol of his covenant never again to destroy the creatures he had made. noah lived to be 950 years old. introduction 8 nana-buluku who creates the world, and then gives it into the keeping of his children mawu and lisa (see pp. 88 89; but nana- buluku is now almost forgotten, and the work of creation credited to mawu. the ashanti tell how the supreme god onyankopon (or nyame) used to live near me

nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jealous and wrenched the sky away, holding her aloft, and pinning the earth down with his feet. the children of nut and geb were the stars. shu, the air shu, father of the goddess nut, can be identified by his ostrich plume. he is usually shown holding nut and geb, the sky and the earth, apart. ankh the ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. because s

take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order and justice, who is often described as the daughter of re, accompanies the god, who sits

, the earth the earth god geb is shown sprawling recumbent beneath his sister-spouse the sky. the egyptians were unusual in comparison with other cultures, because they thought of the earth as male. symbols of life and stability this figure is ha, the god of the western desert, who protected egypt from enemies in the west, especially the libyans. raising his arms in blessing, he carries the ankh, symbol of the life-giving elements of air and water, from which hangs a sacred djed pillar, signifying stability. ankh djed pillar the egyptian gods a ll the gods of ancient egypt are, like the hindu gods, aspects of the great divine essence, named in one account of the creation as nebertcher, lord to the uttermost limit. re, the sun god, represents the creative consciousness of this all-powerful

us, seth, isis, and nephthys. scarab beetle the winged scarab beetle of re is shown joined with the mummified body of osiris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily rebirth of re. tending the earth men plow the earth and sow seed. as re makes his daily journey across the sky (center, the warmth of the sun will make the crops grow another symbol of osiris resurrection from the dead. the egpytian year was made up of 12 lunar months of 30 days, plus another five days to make up the number to 365. however, the egyptians did not add the extra quarter day to make a true solar year. therefore, their calendar drifted slowly out of sync with the astronomical calendar, so that it might officially be summer in the wintertime, or vice versa

PHOSPHORUS

stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will as the center of work. 1. study of the luciferian path in base, the definition of

the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. the dynamics of self-transformation and how symbols relate to the self -foundations of sex magick and the will in the focus of selftransformation and self-deification -sex magick and the union of babalon (lilith) and the beast 666 (the solar phallic masculine archetype, the beast which rises from leviathan) i

d lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the initiate will work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -th

4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol s

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

il: keteb75@yahoo.s phosphorus- the shadowing forth of lucifer by michael ford lucifer, the pale morning star, phosphorus-"the precursor of the full blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. magick itself means to "ascend" towards the light of god. god itself defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic myst

l; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of

colaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which exist within every man and woman. christian attempts of labeling lucifer as a god of death only proves the extent of brainwashing which only mirrors their subconscious desire to be bound, that fragile and undeveloped flame to be extinguished. lucifer as being the prince of the powers of air establishes this god form as the fountainhead

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

o the deity. its dogmas are based on the principles of humanity its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the human heart, and the repression of its vices; in fine, it is the echo of religious toleration, the union of all belief, the bond between all men, the symbol of the sweet illusions of hope, preaching the faith in god that saves, and the charity that blesses. thus it will be seen that this rite,which purports to be it continuation of the ancient mysteries, and pretends to contain a vast amount of instruction, does but announce the aim and mission of modern free-masonry. and yet its founder is the first to disobey the precepts which it enjoins; fo

e general prescriptions of the law, masons present themselves in the lodge, and at different masonic reunions, decorated with jewels and cordons not authorized, and which have no claim to be authorized: that some lodges,under the form ofmasonic rewards, distribute jewels that bear the greatest possible resemblance to the decorations of the civil order; and that,while the wearing of the apron, the symbol of labour, is more and more disused, insignia not recognized by the laws ofmasonry are every day more and more multiplied: that brethren,masons originally of the rite of memphis, whom the grand orient has admitted into its bosom,without, however, recognizing or authorizing the great number of degrees of that rite, forget the conditions of that admission, and wear on their cordons the ostens

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

the evil shells. h this is alluded to by the word gcome. h this will be explained presently. nimrod said, glet us build ourselves a city, h referring to malchut of the forces of evil, gand a tower, h referring to yesod of the forces of evil. gcity h is another appellate for malchut, the sefirah of expression, inasmuch as letters are called gstones h and words ghouses. h the gtower h is a phallic symbol. g-d, however, foiled their plans, so that these souls not be totally ruined and left without rectification forever. by confounding their language, or means of expression. their gcity h was thus destroyed. then abraham came and rectified [them] through chesed. he revealed [divine] chesed and thereby blinded [the forces of evil] and elevated the sparks of holiness. 12 genesis 11:3. the ariza

cal meaning of the verse: g[the sound of] the mighty [adirim [waters] that break the sea. h3 these [waters] are from the hairs, as in the expression ghe was entirely [covered] with a cloak [aderet] of hair. h4 when the vessel is pierced and the light issues forth as a hair, this is the cloak. the word adir carries both the meaning of gmighty h and that of a magnificent gcloak h or gmantle, h as a symbol of royalty and power. hair is like the letter vav, and the light within it is like the letter yud, which depicts the point of light within it. the form of the letter vav represents an elongated channel, similar to a hair. the form of the letter yud symbolizes the particle of light (photon) that issues via the hair. the beard of arich anpin extends down to its navel, which is opposite the he

tended for nukva. since coupling [between z feir anpin and nukva] is dependent on the [issuance] of holy chesed.as it is written, git is chesed, h2 and gthe throne is established through chesed h3.and coupling occurs in secret, this king is called chusham, from the word for gsecret h [chashai. the word chesed in the first verse refers to sexual relations. in the second verse, the gthrone h is the symbol of kingship and therefore of malchut. significantly, only the first two letters of chusham.chet-shin.are related to the word for gsecret. h the final, closed mem, as mentioned previously, denotes the blockage of the flow from z feir anpin to nukva. thus, chusham signifies how the flow of chesed, transmitted in secret, is blocked [chesed is issued] for the sake of the bride, to embrace her

fs innate wisdom, and the yechidah( gsingle one h) is the soul fs identity within g-d fs essence. this is the mystical meaning of the verse [describing the sacrifices: ga fire offering, an aroma that is pleasing to g-d, h4 [as we will now explain: the word ga fire offering h [isheh] corresponds to nefesh; since it is the feminine this word can be also read to mean gwoman h [ishah. also, fire is a symbol for malchut, as in the phrase ga consuming fire. h5 the word nefesh literally means gblowing h; this may be one conceptual link to fire, which one blows on to increase. in addition, fire reduces the offering to its mineral constituents. malchut, the sefirah that corresponds to the soul-level of nefesh, is the feminine principle in creation (as we have elaborated upon previously. the phrase

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

dwide community, as much "consciousness"as possible is gravely necessary unto the very survival of our planet. additionally, what with pervasive technological implementation, we also must establish and maintain connection with the instinctual, transpersonal, and powerfully "rooted"experience of the deeper layers of the unconscious. and for this, the golden dawn provides its wonderous reservoir of symbol, sacrament, and ceremonial. it is important to establish that israel regardie did not look upon the golden dawn system as an abstruse or interesting "occult" oddity of the turn of this last century. in his initial introduction for the first publication of this book in the late nineteen thirties he writes "it is for this reason that i hold that the golden dawn magic, the technique of initiat

return and master it before you can proceed to more advanced matters. 4 the golden dawn then experiment with the simple rose-cross ritual (p. 46 of volume 111. though this ritual is described in a later volume than the two now under discussion, it could well be taken out of context and mastered at the same time as the pentagram ritual. this ritual of the rose-cross teaches the formulation of the symbol in the four corners of the room, as well as above and below the axis where you stand. it results in surrounding yourself with the traditional symbol. it will provide basic discipline in at least three important matters: 1. tracing geometrical figures with the hand. 2. imagining them clearly in your mind. 3. vibrating the appropriate names. a simple instruction on the latter process is to be

al other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter

their operation kether is spirit, chokmah refers to the zodiac, and binah is attributed to saturn <26> the fourth sephirah is chesed, meaning grace or mercy; also gedulah is its other name, meaning greatness, and to it is referred the astrological quality called jupiter. its concept is one of construction, expansion and solidification. geburah is the fifth enumeration, power of might, and it is a symbol of creative power and force. its planetary attribution is mars, its quality being that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word

down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth. some vague intimation of the power and splendour of that glory is first given to the 24 the golden dawn aspirant in the neophyte grade when, rising from his knees at the close of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurrection through the descent of the white light of the spirit. th

REGARDIE TALISMANS

on. in addition, symbols and designs have been freely developed from the basic sixteen geomantic symbols whose origin is lost in the dimness of time past. these sixteen symbols, though attributed to the twelve signs and seven planets, may still be further reduced to the four elements, as indicated on a chart in the appendix. only a little imagination is then required to transform the conventional symbol into a variety of shapes and forms, emblems, etc, which carry the geomantic meaning into activity. from these latter alone, it is possible to construct a beautiful and effective talisman, without any supplemental aid. for example, the following is an example of a talisman using exclusively geomantic symbols that i made many years ago. it still strikes me as a good design. the basis of most

and the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the qabalistic tree of life. thus the square of saturn has three compartments each way, and in each subdivision is a number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed

r to compensate for this, a talisman could be prepared which would balance out the unfavourable chart aspects. a saturn talisman could, in these circumstances, be most useful. saturn is not merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb c

oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the hebrew letter, the appropriate divine names from the appropriate sephirah on the tree of life, etc. having collected them, think of some phrase, scriptural or otherwise, which correctly summates the idea involved stability. gradually experiment with one design after another, until you arrive at one that seems to fill the bill, and is aesthetically s

less effort and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals of the rose according to the archaic attributions of the sepher yetzirah. they were placed in a certain order. the so-called twelve s

RELIGIOUS TENANTS OF THE YEZIDI

of the kaww ls. fr. 1 the above, so far as i have been able to learn, forms the substance of their direct worship of the supreme being. the adoration of the run by the yezeedees may be regarded as a sort of indirect homage paid to the deity. that great luminary, as being one of the noblest productions, and most powerful agents of the divine power and goodness, is looked upon by them as the purest symbol of yezd, and hence they worship its rising and setting by kissing the ground with their faces turned either to the east or west. this is done every morning and evening by the priestly castes; but the common people frequently omit the ceremony, and some neglect it altogether. i have been informed that the duty is only incumbent upon these latter on particular occasions, such as during the pi

on of mohammedan names. fire and light, as being elements cognate with that of the sun, are received by the yezeedees as symbols of the good deity. they never spit into a fire, and will frequently pass their hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. on this account bathing is looked upon by them more in the light

d their hands in the smoke with which they perfumed their arms and faces. the senjak was then carried to the house of the old kiahya, or head, of the village (he having been the highest bidder for the honour of entertaining it on this occasion) where it remained for two days, during which time all profane festivities were suspended "being still anxious to penetrate into the mystery of this sacred symbol, we solicited sheikh n sir to allow us to see it, which, after much ado, he finally promised, and fixed the next morning for our visit, when most of the villagers would be absent on a religious excursion to ain-oos-safr. his consent, however, was given, on condition that my sister-in-law and i should go to the house unattended. at the time appointed, a respectable yezeedee came to conduct u

stand was a copper jug, filled with water, which we understood was dealt out to be drunk as a charm by the sick and afflicted. a fak r was in the room relating all the benefits that had been conferred on christians and mohammedans, as well as on yezeedees, by the contributions to the senjak, and calling upon all present to give liberally to the same object. the following is a sketch of the famous symbol which i committed to paper on my return home" thumb 12400 "the melek taoos of the yezeedees" p. 125 according to the theology of the yezeedees, melek taoos, of which the senjak is a type, is the principle or power from whom all evil proceeds, and their religious services seem to partake much more of a propitiatory than of an eucharistic character. in this respect, their system is in accorda

curse, nor "naal, naalbend" a horse-shoe, a farrier, because the two latter have nearly the same sound, and all express the much dreaded attribute of melek taoos. their use of the scarlet anemone as a propitiatory charm or offering, has already been mentioned, and if this flower is chosen for its colour, we may see in it, as well as in the ochre with which the heathen in india daub their idols, a symbol of blood and sacrifice. what the particular rites are wherewith the yezeedees testify their veneration for the evil principle in their secret assemblies, i am unable to state from personal observation; but i received the following account from one who has frequently been an eyewitness of them. it appears, there are in all seven fr. 1 brazen cocks, which are constantly being carried about in

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

-pointedstar above the east emblemized by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimso

ll ever assist and protect those who truly seek his glory, and the welfare of mankind. is suchyour object?candidate:it is.suffragan:prompted by such noble sentiments, guided by god222s word, and assisted by the lux of reason whichis emblemized by the cross you bear, and the love of science which you proclaim, you mayreasonably hope to attain the object of your desire. advance then, conveying this symbol before thebrotherhood.the zelator and his conductor make four circuits.hymn to chymiacome, healing art, and spread thy balmwide o222er the earth222s expansive lea,come soothe the heart, the spirit calm.of wanderer222s t222ward eternity.oh. chymia fair, thou brightest childof heavenly birth, man's dearest friendshine forth, and guide with actions mild,man222s sorrows to a blissful, end.thou

ur ofdivine truth and eternal friendship, emblematic of the ethereal element that surrounds us, whichrituals of the societas rosicrucianis in angliahymn to chymia20 through the blessing of god, he breathed into the nostrils of man when he imbued him with a livingsoul. for now that we have witnessed your spirit of ardour and fervency, it is becoming that yourscarlet attire should give place to the symbol of truth and hope, a raiment of blue. this colour alsoaccords with that science to which your attention will now be directed: for we proclaim you atheoricus, entitled to the emblematic secrets of chemistry.when duly prepared your conductor will give a battery of four at the proper entrance which willsignify your readiness to proceed.the four is significant of the cardinal points at which yo

revelation. kneel, if you areprepared to pledge yourself.rituals of the societas rosicrucianis in angliapracticus26 theoricus kneels holding the rosy-cross with both hands. brethren all standing in form of a cross.celebrant being central point; theoricus assents to the followingpledgedo you promise and declare in the presence of these rosicrucian brethren, upon your word ofhonour as a man, by the symbol of the rose and cross, and the flame upon the altar, that you willever conceal and never reveal to any person whomsoever, by any wilful act or process, any, even theleast, of the secrets or mysteries of the grade of practicus of this society of rosicrucians which youalready know or may be any manner whatever become possessed of, unless it be to a brother of thisgrade of practicus, and not u

is to direct your thoughts to the symbolism of fire, and the reflections caused in themind. the appearance of deity when making himself manifest to men has invariably been in a glory,a halo, or surrounded by flame, brightness and fire, whether on an occasion of beneficence ordispleasure: wonder not then that the eastern nations were lead to look on god as embodied in fire,and finally as the vivid symbol of the divine presence. when in solemn convocation, they swore notby the altar, but by the flame or fire which was upon the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient

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

faithful bondsmen. meanwhile, fires are lighted of fern and alder, piled up with human bones and the fat of executed criminals. druidesses, crowned with wild parsley and vervain, immolate unbaptized children with golden knives and prepare horrible love-feasts. tables are spread, masked men seat themselves by half-nude females, and a bacchanalian orgy begins; there is nothing wanting but salt, the symbol of wisdom and immortality. wine flows in streams, leaving stains like blood; obscene advances and abandoned caresses begin. a little while, and the whole assembly is beside itself with drink and wantonness, with crimes and singing. they rise, a disordered throng, and form infernal dances. then come all legendary monsters, all phantoms of nightmare; enormous toads play inverted flutes and th

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

but did not the elohim of israel and the gods of apuleius both issue from the sanctuaries of memphis and thebes? psyche is the sister of eve, or rather she is eve spiritualized. both desire to know and lose innocence for the honour of the ordeal. both deserve to go down into hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cr

the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we have mentioned, the hier

d simple foundation for experimental philosophy. i am, therefore being exists. ego sum qui sum, such is the first revelation of god in man and of man in the world, while it is also the first axiom of occult philosophy. xvx' wc' xvx. being is being. hence this philosophy, having that which is for its principle, can be in no sense hypothesis or guesswork. mercurius trismegistus begins his admirable symbol known under the name of the emerald table, by this threefold affirmation: it is true, it is certain without error, it is of all truth. thus, in physics, the true confirmed by experience; in philosophy, certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy: such are the first necessities of true science, and magic only can im

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

the midst their dead persecutors, will stand erect amidst decaying institutions and collapsing empires. it is this divine spirit, the spirit of the only son of god, which st. john represents in his apocalypse, standing between golden candlesticks, because he is the centre of all lights; having seven stars in his hand, like the seed of a new heaven; and sending down speech upon the earth under the symbol of a two-edged sword. when the wise in their discouragement sleep through the night of doubt, the spirit of christ is erect and vigilant. when the nations, weary of the labour which emancipates them, lie down and dream over their chains, the spirit of christ is erect and protesting. when the blind partisans of sterilized religions cast themselves in the dust of old temples, the spirit of ch

g up to heaven and awaiting the hour of his father. christ signifies priest and king by excellence. the christ-initiator of modern times came to form new priests and new kings by science and, above all, by charity. the ancient magi were priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issues in

ack magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h fro

m. at this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized. the pentagram, which in gnostic schools is called the blazing star, is the sign of intellectual omnipotence and autocracy. it is the star of the magi; it is the sign of the word made flesh; and, according to the direction of its points, this absolute magical symbol represents order or confusion, the divine lamb of ormuz and st. john, or the accursed goat of mendes. it is initiation or profanation; it is lucifer or vesper, the star of morning or evening. it is mary or lilith, victory or death, day or night. the pentagram with two points in the ascendant represents satan as the goat of the sabbath; when one point is in the ascendant, it is the sign of t

the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science. the sign of the pentagram should be composed of the seven metals, or at least traced in pure gold upon white marble. it may be also drawn with vermilion on an unblemished lambskin the symbol of integrity and light. the marble should be virgin, that is, should never have been used for another purpose; the lambskin should be prepared under the auspices of the sun. the lamb must have been slain at paschal time with a new knife, and the skin must be salted with salt consecrated by magical operations. the omission of even one of these difficult and apparently arbitrary ceremonies ma

ROBERT KIRK WALKER BETWEEN WORLDS

lds. when she came to carterhaugh tam lin was at the well and there she found his steed standing but away was himself. this duality occurs again in verses where tam lin and janet make love, during which she 'falls in a mist' and her lover is both present and 'away. in several variants of the story, tam lin is enchanted at or by a magical well. his horse may be found by the well as a sign or totem symbol of his presence, but he is present in another dimension, that of elfland, fairyland, the otherworld or under world. he is summoned by the pulling of roses, and it should be noted in this context that appendix 3: the ballad of tam lin 131 plants and trees are the routes whereby spirits are enabled to return to the womb for rebirth, in primal tradition. 6. janet becomes pregnant despite tam l

tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may further equate them with the crown of thorns of the crucifixion. oak is the tree of the guardian, and of the sacrificed ones, or sacred kings. in traditional magical visions, the way to the underworld or to the grail castle is often marked by a small oaken door with a symbol carved above it. in some versions of the vision, the orchard of paradise, or the apple tree upon the hill, is surrounded by a ring of oaks. those who meet the male guardian may encounter him at an oak tree (see the trump of the guardian in the merlin tarot, while those who are blessed like thomas of ercledoune, are guided by the queen of elfland direct to the fruit. ash, traditionally used

ociated with motion, the wind, speed and arousal. rule (2) is initially common sense, for otherworld beings are self-declared by their symbolic appearance. a tradition, however, will also give specific clues and rules, via the instructional tales, songs and dramas preserved in common consciousness. it is vitally important to avoid the pitfalls represented by the models of psychology and 'unified' symbol systems, wherein all aspects of dream or vision are stuffed into intellectually contrived moulds for preservation and future labeling. all symbolism is not related to each and every part of the psyche and the universe, and both the psychological-materialist model and the religious-unity model that are rife in our modern culture are capable of great damage through their vapid lack of directi

RUBY TABLET OF SET

izenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the pyrami

h is the opposite. one must realize that there is something outside the "me" and to do that one must first fully understand and self-define the "me "i have stopped looking only at myself, and in so doing have for the first conscious time known myself, and can finally look beyond" thus one comes to look at whether there is perhaps an objective existence to that which was originally thought of as a symbol, and whether one is working for that being as well as for himself. if so, it is necessary to decide what the objects of that being are likely to be. and whether these are positive, negative, or neutral toward oneself. lecture #4 ouspensky states that the difference in speed between the intellectual and moving/instinctive centers= 30,000; there is a similar ratio between the moving/instincti

sion: dec 12, 1997 ce subject: symbolism reading list: 2l, 2v each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. each symbol or set o

rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the j

message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary. visual and verbal/written symbols involve just one of our senses (sight. if you include verbal/spoken symbols, we then involve a second sense (hearing. we then asked

SABBATIC KABALA OF THE CROOKED PATH

this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the hand, being the symbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the

arrior like flavour of the cell and the solar influences of the cell. the formulae of zayin is captured in the formulae of the opposer as well as in its connection with the mercurial formulae of the pentagram as the cosmomatrix of transformation. the ram has found its expression in tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great fle

SALMANRUSHDIE THESATANICVERSES

s of young girls and in the windows protected against bricks by metal grilles, he was a defiance and a warning. sympathy for the devil: a new lease of life for an old tune. the kids in the street started wearing rubber devil--horns on their heads, the way they used to wear pink-and-green balls jiggling on the ends of stiff wires a few years previously, when they preferred to imitate spacemen. the symbol of the goatman, his fist raised in might, began to crop up on banners at political demonstrations, save the six, free the four, eat the heinz fiftyseven _pleasechu meechu, the radios sang _hopeyu guessma nayym. police community relations officers pointed to the "growing devil-cult among young blacks and asians" as a "deplorable tendency, using this "satanist revival" to fight back against t

SAPPHIRE TABLE OF SET MAIN

full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new magus then appears to redefine a new relationship- to proclaim a ne

SAPPHIRE TABLET OF SET

full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new magus then appears to redefine a new relationship- to proclaim a ne

SATANGEL

ve performed successful sorceries based on these fictional ideas. it has thus become an issue of some controversy. yet, from another perspective, we know little of the true histories of any of the classical grimoire. what is significant is that the magick works k even if the rituals are based on complete fraud. their formula has been copied from the goetic 'merely the names have been changed. the symbol system of the cthulhu mythos, spliced with these basic techniques of sorcery, yields results. something very strange has happened here, illustrating a basic principal of the cunning; just because a belief brings results in the objective world, does not necessitate the objectivity of that belief. the key to this mystery may lie in the sorcerer's arte of dreaming. aside from theories as to th

this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kado

s wife to rehoboam and grand-daughter of david. ahriman (middle persian, modern farsi, from angru mainyu. whose name was given by zarathustra, and to whom the mithraics offered sacrifice. who counters every act of creation with an act of anticreation. the embodiment of all evil, who inhabits the cthonian darkeness, from where he delivers us the gifts of sickness, death, blackness and smoke. whose symbol is the serpent. invoked as arimanius. ahrimanes (middle persian. angels that followed ahriman in the revolt against ormazd. expelled, they lived upon the earth but were rejected. thus, they hate humankind. now they reside in the space between the stars and earth. aim (goetia. 23rd spirit, duke commanding twenty-six legions. a man with three heads, being a serpent, a calf, and a handsome man

ike a damnation. therefore i will tell of thy infamy, and thy attraction, i will sing of thine infinite lament. thou art the last ideal of fallen man; but if thy cherub s wings seem to be impregnated with heaven, if thy woman s breast drips a soothing pity, thy scaly belly and thy animal s legs exude stinking idleness, forgetfulness of courage, and consent to abjectness. o holy and impious satan, symbol of the degenerate universe, thou knowest and sufferest, may thou become, according to the word of the divine promise, the atoning genius of expiation (seventeenth-century mss. bibliotheque nationale, paris) the rite of summoning when the night of action has arrived, the warlock shall gather up his rod, goatskin, the stone called ematille, and shall further provide himself with two vervain c

SATANIC BIBLE

lly the big cat was donated to the local zoo. next, one of lavey's most devoted witches, jayne mansfield, died under a curse he had placed on the head of her suitor, lawyer sam brody, for a variety of reasons i have explained in the devil's avenger; lavey had persistently warned her away from brody and felt depressed over her death. it was the second tragic death in the sixties of a hollywood sex symbol with whom he had been intimately involved; the other was marilyn monroe, lavey's paramour for a brief but crucial period in 1948 when he had quit the carnival and was playing organ for strippers around the los angeles area. on top of all that, lavey was tired of organizing entertainments and purges for his church members. he had gotten in touch with the last living remnants of the prewar oc

ring witch who deludes herself into thinking that a powerful enough working will always succeed, despite a magical imbalance, is forgetting one essential rule: magic is like nature itself, and success in magic requires working in harmony with nature, not against it. the satanic ritual a. notes which are to be observed before beginning ritual 1. person performing ritual stands facing the altar and symbol of baphomet throughout ritual, except when other positions are specifically indicated. 2. if possible, altar should be against west wall. 3. in rituals performed by one person the role of priest is not required. when more than one person is involved in the ceremony, one of them must act as priest. in a private ritual the sole performer follows the instructions for the priest. 4. whenever th

to lie upon may be used to hold other devices for the ritual. for large group rituals a trapezoidal altar about 3 to 4 feet high and 5 to 6 feet long can be specially constructed for the woman to lie upon. if this is impractical, or in private ceremonies, any elevated plane may be used. if a woman is used for the altar, the other devices may be placed upon a table within easy reach of the priest. symbol of baphomet the symbol of baphomet was used by the knights templar to represent satan. through the ages this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps the most appropriately, the scapegoat. baphomet represents the powers of darkness combined with the generative fertility of t

man's spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, b

of ecstasy, as indicated above, immediately following the invocation to satan. sword the sword of power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towards the symbol of baphomet during the invocation to satan. it is also used, as indicated in steps of ritual, when calling forth the four princes of hell. the priest thrusts the point of the sword through the parchment containing the message or request after it has been read aloud; it is then used to hold the parchment while introduced into the candle flame. while hearing the requests of other participants

SATANIC RITUALS

cognized as an illogical sham. it is altogether too easy to dismiss satanism as a total invention of the christian church. it is said that the principles of satanism did not exist before sectarian propaganda invented satan. historically, the word satan did not have a villainous meaning before christianity. the "safe" schools of witchcraft, with their strict adherence to their horned-god-fertility-symbol syndrome, consider the words devil and satan anathema. they disclaim any association. they wish no comparisons to be drawn linking their murrayite- gardnerian-"neo-pagan-"traditional" beliefs with diabolism. they have expunged devil arid satan from their vocabulary, and have waged a tireless campaign to give dignity to the word witch, though that has always been synonymous with nefarious ac

ds a lighted candle where needed for reading, a thurifer, a gong-striker, an additional attendant and the congregation. hooded black robes are worn by all participants except two: a woman dressed as a nun, wearing the customary habit and wimple, and the woman who serves as the altar, who fa nude. the priest conducting the mass is known as the celebrant. over his robe he wears a chasuble bearing a symbol of satanism-the sigil of baphomet, inverted pentagram, inverted cross, symbol of brimstone or black pine cones. though some versions of the black mass were performed in vestments consecrated by the roman catholic church, records indicate that such garments were the exception rather than the rule. the authenticity of a consecrated host seems to have been far more important. the woman who ser

thirst of the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each of the cardinal compass points, shaking the aspergeant twice at each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life (facing east) in the name of satan, we bless thee with this, the symbol of the rod of life (facing north) in the name of satan, we bless thee with this, the symbol of the rod of life (facing west) in the name of satan, we bless thee with this, the symbol of the rod of life. the consecration [the celebrant takes the wafer into his hands and, bending low over it, whispers t

thee confess thy impudent cheats, thy inexpiable crimes! we would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, and bring blood from the dry wounds of thy sides. and this we can and will do by violating the quietude of thy body, profaner of the ample vices, abstractor of stupid purities, cursed nazarene, impotent king, fugitive god! behold, great satan, this symbol of the flesh of him who would purge the earth of pleasure and who, in the name of christian "justice" has caused the death of millions of our honored brothers. we curse him and defile his name. o infernal majesty, condemn him to the pit, evermore to suffer in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may know the extent of thy anger. call forth

form at one end of the chamber should be utilized foe all necessary artifacts. the unclad woman who customarily serves as a living altar is not required in die elektrishen vorspiele. in her place, a human skull (totenkopf) rests opon a scarlet cushion. in this ritual as in all other satanic rites, the skull serves as a reminder of the material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to the front edge of the platform. the w

SATANICON

st strata of our kind the devil over god; evil over good. the real-life relationship endures through man and it may extend well beyond the underground hellscape: becoming common knowledge within our towns and cities; and into the homes, minds, dreams and apocalyptic beliefs of xians as we continue to propagate and empower evil, and work toward the re-creation of hell on earth! the most recognized symbol of the satanic arts, the pentagram represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the

ts, the pentagram represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter usage is deviant and not of the earth. the parallelogram, by definition, is a plane figure characterized by four sides connected, with opposite sides parallel. this figure represents the principles which govern imitative magick. the left side of the figure represents the

urce. 2 become acutely aware of your predominant emotion, i.e, anger, lust, etc, and cause it to peak through the most expeditious means -19- 3 use free association: allow your memory to relate your present situation to a similar one from your past. if the inner tension is great enough, this should occur without consciously willing it. 4 the wolf is the archetype of the werewolf, or man-wolf; the symbol of lust and predation. visualize yourself as having been metamorphosed into a wolf. truly, the wolf as a symbol for man s untamed nature is most appropriate. man s lupine disposition has been horribly attacked by xianity for centuries. these teachers of loathsome repression are the descendents of devaxcus librt s original jailers, and they are the same: they hate the natural aspects of them

n shall smash the chains through knowledge and practice, and he will affect the release of the beast, becoming the wolf who will finally be free to roam, lust and kill as he desires. he is his own master, the mysterious dweller in darkness, and a terrifying superior to his civilized /sterilized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and black magick. the parallelogram represents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of revelation. devaxcus librt represents the beast within man. the sa

e earth into eternal darkness! the sigil of antichrist represents the warrior spirit of the beast 666. the cross, of course, is associated with the nazarene and his teachings; the inversion of such is the symbolic renunciation and antithesis of his religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points o

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ce: they learn for themselves, by their own experience and from their own self-effort. this is crucial to an understanding of the true nature of the lhp. the lhp means this self-reliance, this self-experience, this self-effort, this personal struggle for achievement. the rhp means someone else- some individual, or some authority or some hierarchy- awards or confers upon the rhp initiate a sign or symbol of their "progress. that is, the rhp initiate assumes the role of student, or 'chela- and often that of sycophant. they rely on someone else or something beyond themselves, whereas the lhp initiate relies only on themselves: their cunning, skill, character, desire, intelligence and so on. the successful lhp initiate is the individual who learns from their own experiences and mistakes. the r

based on their own experience. satanism: as mentioned above, satanism is a particular lhp. conventionally, and incorrectly, satanism is described as 'worship of satan/the devil. the word 'satan' originally derived from the greek word for 'an accusation. that is, satan is an archetype of disruption- the adversary who challenges the accepted, who defies- who desires to know. in essence, satan is a symbol of dynamic motion: the generative or moving force behind evolution, change. in reality, satan is both symbolic or archetypal, and real. that is, he exists within the psyche of individuals, and beyond individuals. satanism is, in part, the acceptance of the necessity of change- of the reality of things like struggle, combat, war, creativity, individual genius, defiance. of the satanism- an e

and so evolves to partake of a new and higher existence. such deeds are those to bring insight, self-discovery, to achieve, esoteric knowledge, experience of the `forbidden, of the pleasures of living- and they are also those which change others and the world and which thus can and do bring suffering, misery, death: which are, in short, evil. furthermore, satan is a real being- he is not simplya symbol, archetypal or otherwise, of certain natural forces or energies. he has life, exists- causes things to occur- external to our own, individual psyche. that is, our individual wills, or even our individual magick, cannot control him [as the softee imitation satanists like to believe. however, this 'life' is not 'human- it is not bound by a body or even by our causal time and space. expressed

SCHEM HA MEPHORESH

the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as representing one of not so evil 4 a tendency. yet as the apocalyptic symbol of the lamb and the airy sign which leads off the schem ha-mephoresch is chesed; one opposed to the evil symbol of the dragon, so is every shepherd an abomination to the egyptians, who yet are friendly with the ox symbol, the kerubic ruler of earth, and therefore is it symbolically said by the children of israel that their business has been about cattle and not about sheep. names and meanin

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

serenity, tranquility, or peace of mind. atheism: a disbelief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: almanac words to know baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. bar mitzvah: the jewish coming-of-age ceremony for boys. bat mitzvah: the jewish coming-of-age ceremony for girls. be

tant group that emphasizes the absolute authority of the bible and forgiveness of sin through belief in jesus. excommunicate: to exclude or officially ban a person from a church or other religious community. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. faravahar: a figure of a bird with its wings spread that is a chief symbol of zoroastrianism. filial piety: the respect and devotion a child shows his or her parents. fitrah: an inborn tendency to seek the creator. five classics: the original texts used by confucius in his practices and teachings: liji, shijing, shujing, chunqui, and yijing. world religions: almanac xix words to know five pillars: the core of islamic belief referring to declaring faith, daily pray

gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet, worn by sikhs as a symbol of god. karma: the result of good or bad actions in this lifetime that can affect this or later lifetimes. kasha: the white shorts worn by sikhs as a symbol of purity. kesh: uncut hair, a symbol of sikhism. kevalnyan: enlightenment. khalsa: the militant brotherhood of sikhism, founded by guru gobind singh. khanda: the emblem of sikhism. kirpan: a sword or dagger worn by sikhs as a symbol of

khalsa: the militant brotherhood of sikhism, founded by guru gobind singh. khanda: the emblem of sikhism. kirpan: a sword or dagger worn by sikhs as a symbol of their willingness to fight to defend their faith. kojiki: the chief text of shinto, a work that combines history, myth, and folk belief. kosher: dietary laws, referred to in hebrew as kashrut. kungha: the wooden comb used to groom hair, a symbol of sikhism. kushti: the sacred cord, or belt, that zoroastrians wear. kusti: the holy path one has to follow to be a zoroastrian. laity: body of worshippers who are not members of the clergy. li: the rules of behavior a person must follow to reach the confucian ideal of correct living. xxii world religions: almanac words to know logos: word, logic, or defining pattern of the universe, simil

ligions: almanac words to know logos: word, logic, or defining pattern of the universe, similar to the dao in chinese philosophy. lughnasadh: neo-pagan harvest festival on august 1. maat: divine order and justice; a central concept in the religion of ancient egypt. mabon: neo-pagan celebration of the autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. mantra: a formula repeated over and over to create a trancelike state. materialism: a belief that m

SET IN EGYPTIAN THEOLOGY

001 al billiwoset in egyptian theology by oz tech set was one of the earliest egyptian deities, a god of the night identified with the northern stars. in the earliest ages of egypt this prince of darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is hailed as a source of strength, and in early paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three th

prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality of day and night into an expression of the political conflict among the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten

SET IT STRAIGHT

harmonize with the way of providence, the way of the one, as a kind of 'extracosmic providence' that she denies on page 132 of #2s] the concept of set in the present day temple of set has been discussed over and over again, and so i'll remain content with a scrap on the general subject of the possibility of communicating with him. from an ouspenskian point of view[#19b, c, set might be taken as a symbol for what you are not yet enough yourself. if you do not know yourself and are not truly conscious of yourself, then hardly will you be able to apprehend someone who is defined as the origin of that which is still undeveloped in you (consciousness. it might prove a bit difficult to emphathize with a neter of non- nature in case your consciousness is most of the time in the grip of mechanical

most commendable way to approach set [if the reasoning for the necessity of the influence of set in crystal tablet makes sense to you in the first place] is simply to get on with xeper. in due time you will most probably uncover new instruments of cognition [learn to think in non-natural categories, which may help you deal with the issue more carefully. only then can set really become more than a symbol for you- regardless of whether you conceive of him as an objective entity who in a way comes to 'dwell within (energize) you as you restructure your psyche, or as an indwelling potential for development and an energy source within the human mind (a metamodel for transformation. of course this doesn't mean that you should hide questions in the nearest closet; rather i urge you to think about

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

her peripheral vision. the slightest change in the light or shadow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even the tiny movements of a insect will not escape their attention. as time passes, an adept's senses, both normal and acquired, will develop as a rose unfolds from bud to flower. this is why we use the black rose as our symbol or logo. the reason being, that even in the darkness, an adept will be aware of what is going on. one who has the knowing, needs not see with their eyes. this is why lucifer is called the lord of darkness. he and his children do not need light to see and have no need of it. we are self fulfilling, the beginning, the end. we rise by our own will and intent from the depths unto the heights. i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e all that is sordid in existence; its mastery over the idols of the baser worship; its ability to create a palace of the cottage, an oasis in the desert, a summer in the iceland, where it breathes, and fertilises, and glows; and the wonder rather becomes how so few regard it in its holiest nature. what the sensual call its enjoyments, are the least of its joys. true love is less a passion than a symbol. mejnour, shall the time come when i can speak to thee of viola as a thing that was. extract from letter iii. knowest thou that of late i have sometimes asked myself "is there no guilt in the knowledge that has so divided us from our race" it is true that the higher we ascend the more hateful seem to us the vices of the short-lived creepers of the earth, the more the sense of the goodness o

the recess, the homely bed; on the walls, the shelves filled with holy books; the very easel on which he had first sought to call the ideal to the canvas, dust-covered, broken, in the corner. below the window lay the old churchyard: he saw it green in the distance, the sun glancing through the yew-trees; he saw the tomb where father and mother lay united, and the spire pointing up to heaven, the symbol of the hopes of those who consigned the ashes to the dust; in his ear rang the bells, pealing, as on a sabbath day. far fled all the visions of anxiety and awe that had haunted and convulsed; youth, boyhood, childhood came back to him with innocent desires and hopes; he thought he fell upon his knees to pray. he woke, he woke in delicious tears, he felt that the phantom was fled forever. he

hrieks the shrill wrath of robespierre! meanwhile all is chaos, disorder, half daring and half cowardice, in the committee of his foes. rumours fly from street to street, from haunt to haunt, from house to house. the swallows flit low, and the cattle group together before the storm. and above this roar of the lives and things of the little hour, alone in his chamber stood he on whose starry youth symbol of the imperishable bloom of the calm ideal amidst the mouldering actual the clouds of ages had rolled in vain. all those exertions which ordinary wit and courage could suggest had been tried in vain. all such exertions were in vain, where, in that saturnalia of death, a life was the object. nothing but the fall of robespierre could have saved his victims; now, too late, that fall would onl

SIR WALLIS BUDGE EGYPTIAN MAGIC

be turned to account in giving new life and being to the body on which it lies. but the scarab or beetle itself possesses remarkable powers, and if a figure of the scarab be made, and the proper words of power be written upon it, not only protection of the dead physical heart, but also new life and existence will be given to him to whose body it is attached. moreover, the scarab was the type and symbol of the god khepera, the invisible power of creation which propelled the sun across the sky. the particular beetle chosen by the egyptians to copy for amulets belongs to the family of dung-feeding lamellicorns which live in tropical countries. the species are generally of a black hue, but amongst them are to be found some adorned with the richest metallic colours. a remarkable peculiarity ex

ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral; from this point of view the insect's egg ball and the dead body were identical. now, as

that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral; from this point of view the insect's egg ball and the dead body were identical. now, as the insect had given potential life to its eggs in the ball, so, it was thought, would a model of the scarab, itself the symbol of the god khepera, also give potential life to the dead body upon which it was placed, always provided that the proper "words of power" were first said over it or written upon it. the idea of "life" appears to have attached itself to the scarab from time immemorial in egypt and the eastern sudan, for to this day the insect is dried, pounded, and mixed with water, and then drunk by women wh

she possessed. another object of the buckle was to give the deceased access to every place in the underworld, and to enable him to have "one hand towards heaven, and one hand towards earth" 4. the amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-bars indicate the four cardinal points; it became a symbol of the highest religious importance to the egyptians, and the setting up of the tet at busiris, which symbolized the reconstituting of the body of osiris, was one of the most solemn of all the ceremonies performed in connexion with the worship of osiris. the tet represents neither the mason's table nor a nilometer, as some have thought, it is always associated with the clvth chapter of the

laughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never be carried away from thee" p. 48 6. the amulet of the vulture, this amulet was intended to cause the power of isis as the "divine mother" to be a protection for the deceased, and was made of gold in the form of a vulture hovering in the air with outstretched wings and holding in each talon the symbol of "life" and was placed on the neck on the day of the funeral. with this amulet the clviith chapter of the book of the dead was associated, and it was ordered by the rubric to it to be recited over it; this text reads "isis cometh and hovereth over the city, and she goeth about seeking the secret habitations of horus as he emergeth from his papyrus swamps, and she raiseth up his shoulder w

SORCERIES OF ZOS

tation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantric practice- involv

polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the techni

him a living embodiment of new aeon consciousness, and of the 'kingly man' described in al. dali's objects are reflected in the fluid and eve-rshifting luminosity of the astral light. they resolve themselves and melt continually into the 'next step, the next phase of consciousness expanding into the further image of becoming. spare had already succeeded in isolating and concentrating desire in a symbol which became sentient and therefore potentially creative through the lightnings of the magnetized will. dali, it seems, has taken the process a step further. his formula of 'paranoiac -critical activity' is a development of the primal (african) concept of the fetish, and it is instructive to compare spare's theory of 'visualized sensation' with dali's definition of painting as 'hand don col

SPENSER THE CULT OF THE ALL SEEING EYE 1960

nce. people of many faiths will meet here, and for that reason none of the symbols to which we are accustomed in our meditation could be used "however, there are simple things which speak to us all with the same language. we have sought for such things and we believe that we have found them in the shaft of light striking the shimmering surface of solid rock "so, in the middle of the room we see a symbol of how, daily, the light of the skies gives life to the earth on which we stand, a symbol to many of us of how the light of the spirit gives life to matter "but the stone in the middle of the room has more to tell us. we may see it as an altar, empty not because there is no god, not because it is an altar to an unknown god, but because it is dedicated to the god whom man worships under many

as a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teac

. he that believeth, let him not hasten" the corner stone is jesus christ "the stone which the builders rejected (cf. ps. 118, 22; mt. 21, 42ff; acts 4,11; romans 9, 33; eph. 2, 20; 1 pe. 2, 6ff) one need go no further than the inner entrance of the meditation room to see concrete evidence of the godlessness of the u.n. the "stone" the metal altar, in its stark setting in that room is in itself a symbol of idolatry "stone worship was perhaps the earliest form of fetichism. eussebius cites porphyry as saying that the ancients represented the deity by a black stone, because his nature is obscure and inscrutable. the reader here will be reminded of the black stone, hadsjar el aswad, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids

tone, because his nature is obscure and inscrutable. the reader here will be reminded of the black stone, hadsjar el aswad, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids, it is well known, had no other images of their gods but cubical or sometimes columnar stones. to use the language of dudley, the pillar or stone 'was adapted as a symbol of strength and firmness. a symbol, also, of the divine power, and, by a ready inference, a symbol or idol of the deity himself. the god hermes [mercury] was represented without hands or feet, being a cubical stone, because the cubical figure betokened his solidity and stability."11 (emphasis supplied) hammarskjold, in the speech quoted earlier, said "in this case we wanted this massive 'al

with figures or characters to which is attributed (he occult powers of the planetary influences and celestial configurations under which it was made. altars "among the ancients, were generally made of turf or stone. usually in a cubical form. altars were erected long before temples."12 the shaft of light upon ihe altar in the meditation room casts a shadow to the north 'the use of the north as a symbol of darkness (i s. a portion of the old sun worship, of which we find so many relics in gnosticism, in hermetic philosophy. the east was the place of the sun's daily birth, and hence highly revered; the north the place of his annual death."13 finally, it must be emphasized above all that the altar in the meditation room is unsanctified and unhallowed. it has no sacred meaning, can inspire no

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

his story of the conquering of sensuality. this is the secret known to the mystai. 66 christianity as mystical fact the mystery-interpretation points to a psychological power in us. it is not a power of which we are normally aware; nevertheless it is active within us, generating the myth. and the myth has the same structure as the truth of the mysteries. it is in this way that the truth finds its symbol in the myth. what, then, do we find in myths? they are the expression of a creative spirit, of the unconscious activity of the soul. the soul s creative work is determined by specific laws; it must be active in a particular way if it is to create something with a meaning beyond itself. on the mythological level it works with images. but the way these images are structured follows psychologi

initiatory drama consisted in a symbolic enactment, through which the spirit was revealed. it was not just a matter of grasping the principle expressed in the words die and become; it had to be consummated through an inward act. the earthly part, of which in the mysteries the higher self learned to feel ashamed, had to be put off. the earthly self had to die that was the reality behind the outer symbol. the body lay for three days in a comatose state. but that was only the outward expression of the immense changes going on within the life of the initiate. it corresponded to a still more radical crisis on the level of the spirit. this act divides the life of the initiate into two separate parts. without direct experience of such things it is impossible to understand their deeper meaning. t

f the theme. no mere description could compare with such a living content in the soul, for which the idea of hamlet has become a personal artistic realization. and on a higher level, something similar happens in a person who lives through the magically charged events of the initiatory process. such a one experiences in symbolic enactments what is achieved in the spirit. the miracle of lazarus 119 symbol here denotes an outwardly perceptible act, which in itself, however, is only an image not an unreal image, but one behind which stands a real event. the earthly body, then, has lain dead for three days. new life rises out of death. life has overcome death, and there can be henceforth a sense of trust in the new life. lazarus has experienced this, for jesus prepared him to be raised from the

ated in signs sent by god s angel to his servant john.123 the revelation is imparted in signs; we must not therefore interpret the text literally, but look for a deeper meaning that is signified by the external sense. nor is this all that points us to a hidden meaning. john addresses seven churches in asia minor. this cannot mean actually existing communities. rather, the number seven is a sacred symbol and must have been chosen because of what it represents; there must in reality have been a number of other communities in asia. moreover, 124 christianity as mystical fact the way in which john receives the revelation equally suggests an esoteric significance: i was in the spirit on the lord s day, and i heard behind me a voice like a trumpet saying, write what you see in a book and send it

re their lord was also crucified. 146 by these are meant the adherents of christ, who will be persecuted by the powers of this transitory world. however, it is only in their own transitory nature that they suffer and for their true self it is an inner victory. their destiny mirrors the archetypal destiny, which was that of christ jesus. the city, which spiritually is called sodom and egypt is the symbol for the life that remains confined to externals and does not take into itself the transforming impetus of the christ. christ is crucified everywhere in the lower nature. where the lower nature triumphs, everything remains dead: the streets of the city are strewn with corpses. but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of the a

SYMBOLISM OF THE BANNERS

nners are composed of specific arrangements of the cross and the triangle. on the banner of the east, the triangles come together in the form of a hexagram, thus containing the power of the equilibrium while maintaining their individual meaning. so first, as brethren of the fraternity, we shall look at various arrangements of those simple geometrical figures and their mystical meanings. the first symbol would be that of the cross. this symbol is upheld very highly by modern christianity. a cross is a figure made by two lines bisecting each other. when at right angles, it is the calvary cross or also called, the crux simplex. unknown to many modern christians, the symbol of the cross in its various shapes is far older than that of the christian era. for it was in use amongst the pagans of w

made by two lines bisecting each other. when at right angles, it is the calvary cross or also called, the crux simplex. unknown to many modern christians, the symbol of the cross in its various shapes is far older than that of the christian era. for it was in use amongst the pagans of western asia and europe many centuries before the death of christ. as such, to many ancient cultures, it is not a symbol of sacrifice, but still remains as a solar symbol. this also includes the ankh, which many attribute to the planet c, but because the planet is so close to the a it contains many of its qualities. the oldest example of such usage can be found during the kassite period between 1746-1171 bc, of an equilateral cross on a cylinder where a sun god was seated. it was also found in many of the ass

, or the crux commissa. the t cross was found in history in the catacombs of rome and was given many names like "anticipatory cross" or "type cross" and the "cross of the old testament" it represents in its shape a cross-headed yoke or gibbet, and by others, the hammer of thor. in looking at its origin, it could be said that it is phoenician or egyptian. for the 3 bottom of the ankh, the egyptian symbol of life, is a t cross. it could be said to be the male part of the ankh symbol. in contemplating the christian origin of the t cross, we need to look in ezekiel (ix. 4, for we read that the prophet was commanded by god to go through jerusalem and to "set a mark upon the foreheads" of certain men, presumably as a sign of their exemption from judgment. the hebrew word which is translated as "

dense matter upon which the is crucified: thus, we have a further link with trapt in the mysteries of the crucifixion. emerging out of twklm upward is the thirty-second path connecting with dwsy. the letter attributed to the thirty-second path is t, meaning a cross. the cross is not only the cross of calvary but the equal-armed cross and the t cross. the simple cross of equal arms is the point, a symbol of and light, extended in four directions; light in extension. it is also the cross of the elements, the elements being the reflection in twklm of the four holy living creatures in rtk which appears at the corners of the tarot card the universe card. the t cross is a three-armed cross, that is, a cross without the upper bar, and it is the virile part of the egyptian ankh, the symbol of life

upper bar, and it is the virile part of the egyptian ankh, the symbol of life. it also signifies two forces impacting on a higher level and producing a form on a denser level. all form is built up of opposing higher forces locked together. the shape of the letter t suggests the letter r, meaning head, but with a downward extension ending with the virile y. thus, it can signify the, or head( a rtk symbol, sending its forces downward into dense manifestation. the downward projection could also be linked to an inverted letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified fo

SYMBOLISM

ply the setian yardstick of "application" to this discussion. each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. 1561 each symbol or

er than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. 1561 each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the j

message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary. visual and verbal/written symbols involve just one of our senses (sight. if you include verbal/spoken symbols, we then involve a second sense (hearing. we then asked

d the mess and the droppings le ft behind by those very same sea gulls. these examples tend to support the theory that we learn our interpretations of the sounds and smells around us. 1563 it seems from these examples that our reactions to inputs are learned, or at least they arise from our experiences. the question then becomes, can symbols have innate visceral responses, or is the response to a symbol necessarily a learned one? to look at innate responses, the original responses to stimuli, we necessarily looked at children. for instance, children generally have no innate response to feces, and will often eat them until they learn not to. they later learn to either react with disgust to feces, or to view them as fertilizer and the source of life. the first example of a possibly innate re

ds to and impacts our use of those images as symbols. those with differing reactions to sea gulls as described above would similarly have different reactions to johnathon livingston seagull's story. also, by concentrating on experience and reaction rather than symbolism, we temporarily lost sight of the most important measure of symbolism- that of meaning. yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "flight of the valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. likewise incense is symbol only if its impact includes meaning. that meaning may be supplied by the smell, or that meaning

TECHNICIANS GUIDE TO THE LEFT HAND PATH

itiation, i.e, personal transformation into preferred states of consciousness. this last statement deserves a bit more elucidation to make clear. behaviour modification is a technique that operates as a technique in and of itself regardless of the trappings that the procedure is enshrouded within. this is not meant to imply that the technique can stand alone. rather, that the content of metaphor, symbol, myth and religious doctrine (in most cases) that is placed upon the platen of technique is mutable. the trappings give a personal significance, they also provide sociological and cultural/political importance for the masses who partake, or have knowledge of the conversion. the technique is a blank slate of psychological operations whose importance to the individual is obtained through thei

in the ivth dynasty. the great pyramid of khufu is one of the last early monuments connected with the idea of a setian afterlife as well as a solar one. the great pyramid had a special air shaft for the king s akh to fly to the star alpha draconis, which is the star of set in the constellation of the thigh, principle of the seven faces of darkness. during the middle kingdom, set was reduced to a symbol of upper egypt and apparently seen only during the setian festival of heb-sed, or tying together. it was during this time that set was first blamed for the murder of osiris, a semitic corn god who had arrived in the iiird dynasty. previously, osiris had died of drowning. no matter how evil set was, the essential function of set, of going out and expanding the borders of existence and then r

ive schemes. one important aspect of lhp spirituality is whether or not one believes in the objective existence of a god or gods; or perceives those god(s)forms to be embodiments of principles encased within various mythological countenances. additonally, there are views that perceive the idea of a god(s) as egregores, or determine them as something entirely different such as a useful metaphor or symbol. in the lhp that judgement can only be truthfully answered by oneself and their own experiences. it cannot be a judgement based upon doctrine, dogma or articles of faith to have any utility as a tool for individuation. however, this issue of noumenal existence is one that must be acknowledged and discussed at some point within the antinomian experience. it is through a discovery of the seat

n aspect of reality altogether. so, the second step into resonance is the manifestation of this creation which reflects that awakening- an externalization of what was inwardly found. it is a personal statement that has to be thrust into the fabric of conscious life. it is here that we begin to develop the praxis of resonance, and demonstrate the extension and retraction that results in a personal symbol of what has been found. to awake is the first step, the second step, to create in accordance to what has been "woke up, requires something new to enter into the scheme of events. it requires the "will to do, and is possibly the most difficult of the seven steps into resonance. willed activity is the single most difficult barrier to cross on the lhp. there is no sidestepping this issue. what

ity, let us examine this formulation from another perspective. the first factor to understand is how can zero, or nothing be equal to two? the second factor is how does this understanding relate specifically as an equation, or formulaic convention, that encapsulates the essential principle of antinomianism? first, we must define zero, or more specifically, what is the principle that the numerical symbol zero stands for? particularly, we can say without the slightest hesitation that it stands for nothing, it stands for absolute abscence of magnitude and quantity. it is the lack of proportion, and as such, it cannot be defined as anything. so we can say that zero is nothing and that the two of our little equation logically represents two somethings. now, how can these two somethings be equal

TELESMATA AND FLASHING TABLETS

rapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures classed under planet and sign. 7 8 9 10 11 12 the mode of using a telesmata character or symbol is that it is extracted from a telesmatic figure in the development and construction of a talisman or pantacle as to use those formed by the figure of the planet required. place them at opposite ends of the wheel of eight ratio as shown in the diagram. you may also place them in components of a square. within the double lines, a vesicle, that is appropriate to the matter, is then to be writ

TELESMATIC FIGURES

nds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoki

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

ey are like pontius pilate who, when confronted with jesus christ standing right in front of him, the very essence of unmovable truth, asked christ the question "what is truth" well, here, in codex magica, in over 600 incredible pages, is truth. here you will see pictures of many of the foremost movers and shakers of human history, ancient and modern, as they secretly communicate through sign and symbol. naturally, the elite do not relish being exposed in their dirty works and evil doing. they and their dumbed-down minions i am referring to the overwhelming "see no evil, hear no evil" masses of people in society can be expected to quickly jump to the attack and attempt to deny it all. through sleight-of-hand, they will do their utmost to divert your attention "the pictures are taken out of

ics magazine and one of the world's leading experts on global finances and investments. alex jones, well-known radio personality and top-notch producer of many videos documenting the rise of the police state. dr. cathy burns, author of the excellent masonic and occult symbols illustrated, as well as the hidden secrets of the eastern star. dean grace, author of a little guide to the all-seeing eye symbol on our dollar bill. ralph epperson, author of masonry: conspiracy against christianity, the unseen hand, and other fine books. dr. gail riplinger, author of the bestselling classic, new age bible versions. david meyer, occult researcher and publisher of last trumpet newsletter. michael hoffman, ii, author of the groundbreaking book, secret societies and psychological warfare. fritz springme

d i, as patriotic citizens, see the red, white, and blue flag of the u.s.a. waving aloft, many emotions are aroused in our minds and hearts. memories sometimes gush forth, feelings of love of country, home, and family; perhaps deep appreciation for our country's founders, its constitution, and for the soldiers and servicemen who have died to protect and keep us free. all this bound up in just one symbol. to the masons and other illuminists, their occult symbols also embody a deep and varied set of meanings. alex home, in sources of masonic symbolism, distinguishes between a mere "emblem" and a "symbol" an emblem is something that stands for something else, he says, while "a symbol has a moral and spiritual meaning."15 that "moral and spiritual meaning" is, of necessity, reserved as secret

ing."15 that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, their great work and grand plan would be vulnerable to destruction, as it should be. but kept secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn

titution..of course there are many minor, elemental spirits."18 huston says that talismans, images, and symbols and hand and body signs and the positions and prescribed actions of body parts will "partake of the nature of a spirit or elemental" in other words, spirits are attracted and supposedly go to work on behalf of the person who wears or displays the magical talisman, charm, image, idol, or symbol, or who practices and puts into operation a particular hand sign, handshake, body movement, or position, or ritual, whether that ritual is simple or sophisticated. the more sophisticated and complex rituals and the more detailed, intricate, and powerful is the design of the talisman, symbol, hand sign, etc, the more likely a higher level entity a being higher on the spiritual totem pole or

THAGIRION

into a character similar to the beast and is one of the most popular candidates for the anti-christ title. nero, djingis khan, bill clinton and others have been called antichrists and have been the shadow person for people. nietzsche, crowley and gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an

typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion principal is more independent of the self and is more like the princip

THE BLACK LODGE

es, stimulated in the disciple s vehicles, are organizing a defense system against the impact of the master s, or the order s influence. the psychosoma of the disciple is under attack, and tries to defend itself. the situation becomes more difficult since this defense mechanism is a legitimate process: the purpose of the master (or of the order) is to kill the ego of the aspirant, so the phoenix (symbol of a higher stage of consciousness) may be reborn from those ashes. every step is a death and a birth. it is not the master who dies and resurrects in the initiatic process- as we have already remarked, at least in theory he or she has already got a diploma- but the pupil. the demonic influences are, then, manifesting themselves precisely to protect the ego of the pupil against the destruct

me, ye who suffer, and ye shall be consoled? and also al ii 8 "who worshiped heru-pa-kraath have worshiped me; ill, for i am the worshiper" heru-pa-kraath, the babe on the lotus, represents the eternal child, that is, the spiritual seed of our species; he is identical to hadit. it is foolish to worship this child. we are this child. the child hoor and the child jesus are the same child, and this symbol of the eternal child is thousands of years older than christianity. it already existed in china and india when the jews had not yet become organized as a cultural group. we already said that the false masters and the false initiatic organizations offer candidates every possible advantage but one: the true initiation; what is true initiation? it is that which made a sea mammal come out of th

alth, family, and even himself or herself (especially himself or herself) to obtain something invisible, indefinable, inexpressible, but which yet- we feel- has more value than all that we abandon in order to conquer it. true initiation changes us internally in a permanent and radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to a

THE BOOK OF PLEASURE

y be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones! 1: all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning w

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

union we are incarnated: behold us in thy heart as thou utterest thy silent words of prayer, and we will flame forth from thee as a mighty whirlwind of infinite fire! 15. hearken unto our voice, o all ye brethren of us. for we are the inner government of the world, whose work is in l.v.x, that is the one light of the ageless mysteries; and know thou that our names are immortal. the universe is a symbol of our mighty forces of light; we are the secret initiators of the whole cosmos of man. in our holy order shalt thou commune with l.v.x; and so shalt thou see the nameless one, the immortal one, the mysterious godhead of supreme truth, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness

who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt transmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those

THE CANOPIC GODS SYMBOLISM

eing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one of the gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canous, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the special protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each egg-shaped package was enclosed in a jar whose lid was 4 shaped like the head of that special god. now, ameshett was also termed carpenter for it is he who by the medium of his organ, the stomach, frames the rough mate

r by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the lower intestines, and both are under the care of ahephi (hapi) who thus was worshipped as nilus, and in this connection he has for his symbol, a headdress of lotus flowers. now further, the alimentary system is under the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the who

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

utiful concept, but is has only one major flaw, it has no face. humans, being the creatures that we are, like to have faces and personalities attached to our divine beings. let me also state that pagans do not really worship these gods and goddesses. what we do is honor the aspect of the divine that they reflect. by employing a name of a god or goddess our human psyche connects with the archetype symbol that they represent for us. common examples: diana the huntress for many brings to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman

r group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the e

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ba is generally understood by modern scholars as representing that aspect of the essential self that is commonly referred to as the soul. often depicted in ancient egyptian art and hieroglyphs as a bird with a human head male or female, corresponding to the sex of the person represented the ba hovers near its physical counterpart. in cultures throughout the world, the bird is often utilized as a symbol for the soul. and certainly, in the egypt of thousands of years ago, the high-flying, free-moving creature of the air would have seemed an obvious representation of the aspect of the self that separates from the body at the time of death. while there seems no question that the ancient egyptian view of the nature of each individual human included both the physical and nonphysical aspects of

it went to the paradise of the happy hunting grounds. the iroquois left small holes in the grave so that the spirit could go in and out as it pleased until it left for the land of the grandparents. the tribes of the ohio followed a similar custom of boring holes in the burial casket to allow the spirit to leave at a time of its own choosing. for the native american tribes, the color black was the symbol of death, evil, and mourning, as it seems to be so often throughout the world. in native american tribal art or sign-writing, a black circle signified the departure of the soul, whose travel to the land of the grandparents occurred at night, after the sun had gone down. the human soul was represented among some tribes as a dark and somber image, complete with feet, hands, and head. because

se and effect, which is superseded by the law of grace, she said. if we are functioning under the law of karma, it is as if we are walking away from the sun and walking into our own shadow which means we are walking into darkness. but if we turn around and walk toward the sun, then we are walking toward the light, and that is great. to me, the light of the sun whether you spell it son or sun is a symbol of moving in the law of grace. the law of grace does not take away the karmic pattern, it just makes it so i don t have to hurt myself as i move through the karma that i have created. in a psychological and poetic approach to the study of christ in the fourth gospel (1923, eva gore-booth explains the role of jesus the christ from the perspective of a reincarnationist and states that he is t

erial concerns and to perceive a greater spiritual reality. the human consciousness had the ability to activate the seed that the great spirit beings had implanted within their human offspring. steiner recognized that while the physical seeds of male and female intermingled to pro- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 52 afterlife mysteries the symbol of the theosophical society (fortean picture library) rudolfsteiner defined christ consciousness as a transformative energy that transcended orthodox christianity. duce the whole human being, there was also something in each human that did not arise from the blending of two physical seeds. something ineffable and indescribable somehow flowed into the process of germination of the seed of th

his crucifixion on the cross. telepathy communication from one person s mind to another without the use of speech, writing, or any other signs or symbols, but through extrasensory means. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 174 mediums and mystics totem an animal, bird, plant, or any other natural object that is revered as a personal or tribal symbol. transference the process of change that happens when one person or place is transferred to another. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 175 chapter 3 religious phenomena this chapter will explore a number of the phenomena that surround a great variety of religious beliefs, from the veneration of sacred objects to the

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chological balance. his concept of a collective unconscious linked humans with their ancestors as part of the evolutionary tendency of the human mind. jung rejected arbitrary interpretations of dreams and dismissed free freudian association as wandering too far from the dream content. jung developed an intricate system of elaborations, in which the dreamer relates all that he or she knows about a symbol as if he or she were explaining it to a visitor from another planet. jung found startling similarities in the unconscious contents and the symbolic processes of both modern and primitive humans, and he recognized what he called archetypes, mental forces and symbology whose presence cannot be explained by anything in the individual s own life, but seemed to be aboriginal, innate, and inherit

hat any individual will be able to identify and fully comprehend the dream symbols that are uniquely his or her own. here are a number of symbols commonly seen in dreams and general meanings that have been applied to them by certain researchers: angel. contact with higher self or superconsciousness. guidance. wisdom. truth. bathing. spiritual cleansing. need to clean up one s life. cat. universal symbol for woman. may refer to gossip; beware of gossip. the mysterious. independence. church. the realm of inner awareness. higher self. spiritual need. desert. spiritual thirst. emotional barrenness. sterility. devil. unpleasant person. authoritarian figure of negative emotions. parent figure for unhappy childhood. search for forbidden knowledge. earthquake. inner turmoil. old ideas and problems

his age, or of aging. gray or white represents wisdom. a haircut may represent loss of vitality. island. seclusion. desire to get away from it all. security. a place of inhibitions. judge. authority figure. one who views objectively and fairly. need for self-discipline. hidden guilt. key. the answer to a problem. opening new doorways of opportunity. gaining of new knowledge or wisdom. lake.water symbol for spirit. peace if placid or smooth. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 129 dr. sigmund freud (1856 1939 (the library of congress) mirror. reveals one s true self. good, bad, or indifferent. a reflection of the truth. can also represent illusion, that which is not real, only a reflection. needle. sewing indicates

he old egyptians had a great fear of the dark, they observed with awe that the cat, a creature of the night, walked the shadowed streets with confidence. carefully considering the import of the cat s midnight vigils, the egyptian sages decided that the cat was solely responsible for preventing the world from falling into eternal darkness. at the same time, the cat s nocturnal excursions made it a symbol of sexuality and fertility. it seems quite likely that long before cleopatra worked her magic on caesar and antony, the sirens of the nile used makeup that mimicked the hypnotic eyes and facial markings of the cat. bubastis, a city in lower egypt, dedicated itself to the worship of the cat. each may some 700,000 pilgrims journeyed to the city to participate in the festival of the cat. durin

addition to its role as a guide to the other side, a number of tribes associated the dog with the moon and the sun. such an association with the moon may have stemmed from the dog s howling at the moon on shadowy nights. the connection with the sun may derive from the dog s habit of walking around in a small circle before it lies down. to early people, the making of such a circle was to create a symbol of the sun. in ancient persia, dogs were believed to be able to protect the dying soul from possession by evil spirits. when a person was dying, a dog was stationed by the bedside to keep away the negative spirits that hovered near newly released souls. the greeks believed that dogs had the ability to perceive the presence of hecate, the goddess of darkness and terror. while this malign ent

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again authorized the task of designing a great seal for the nation. in 1892, funds were allocated in the hope that an appropriate seal would be finished in time for the chicago fs world fair. at last both sides of the seal were finally completed, but at its premiere showing, the side that featured the pyramid with the all-seeing eye was turned to the wall because some viewers were offended by the symbol fs masonic associations. the backside of the great seal, first authorized by congress in 1792, was not seen by the american public until 1935 when president franklin delano roosevelt (1882.1945, a 32nd-degree mason, put it on the back of the one-dollar bill. most scholars agree that the pyramid represented on the bill is the great pyramid of cheops at giza, which, to a mason, is emblematic

nse of the cause. to retreat not from the foe unless outnumbered three to one. in addition to the rules of conduct and discipline, humility was one of the first principles of membership in the knights templar. the helmet of the templar must bear no crest; his beard should never be cut; his personal behavior should be that of a servant of others; and his tunic should be girt with a linen cord as a symbol that he was bound in service. there were four classes of members in the templars.knights, squires, servitors, and priests.each with their individual list of duties and obligations. the presiding officer of the order was called the grand master and was assisted by a lieutenant, a steward, a marshal, and a treasurer. the states of christendom were divided into provinces, and over each was set

ooks were either imprisoned or pummeled. nor had too much time passed before word spread among the religious that the rosicrucians were satanists who sought only to delude europe into sin. in spite of entreaties, threats, and demands, no rosicrucian stepped forward to identify himself, and the society remained secret.the most secret of all secret societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the

european missionaries, their families, and chinese christian converts.into the legation district of peking. the siege had been provoked by the terror tactics of the tong, which had been given almost a free hand by the manchu government to free the nation from the foreign imperialists whom they accused of exploiting the chinese people. gboxer h was the western name for this tong, derived from its symbol of a clenched fist. the true name of the tong was gi ho chuan, h which means the tong of gthe fists of righteous harmony. h the boxers believed that they could achieve the righteousness of their cause by force, and they depended greatly on supernatural elements to aid them in achieving invulnerability. they employed rituals compounded of self-hypnotism, mass-hysteria, and drugs. at the heig

thsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints provided an acceptable substitute for the ancient practice of asking favors or help from the witches f familiar. interestingly, many of the saints of christendom are identified by an animal symbol, for example, the dog with st. bernard; the lion with st. mark; the stag with st. eustace; and the crow with st. anthony. however, in those regions where the country folk and rural residents persisted in calling upon their familiars, the church decreed the spirit beings to be demons sent by satan to undermine the work of the clergy. all those accused of possessing a familiar or relying on i

THE GOD OF THE WITCHES

e tillers of the soil; or, as is more likely, that the people of the iron-age had acquiredthe cult in their own habitat or in their slow march across europe, it is certain that he retained his position as ahigh god.it is not unlikely that at this period the cross was used by the conquerors as a magical method of frighteningand scaring away the hill-people. the cross was already in use as a sacred symbol in the bronze-age ineastern europe, and to the iron-age belongs the whiteleaf cross cut in the chalk of the chiltern hills, whereit could exercise its protective power against the upland dwellers. in all accounts of fairies and witches it isonly the cross that has power against them, the most sacred of other christian objects and emblems had noeffect. as late as the seventeenth century sini

awed. incubi stand all these ordeals"(which drive away evil spirits" without taking to flight or showing the least fear; sometimes they laugh atexorcisms, strike the exorcists themselves, and rend the sacred vestments.[1] he therefore concluded thatthey were mortal and had souls like men. the evidence appears fairly conclusive that the deep-seated dreadof the cross does not refer to the christian symbol but dates back to a period several centuries beforechristianity.the roman religion took no hold on great britain and was little regarded in gaul. the romans called thebritish and gaulish deities by roman names, but the religion was not romanised, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the

ilion[32] was in asuit of black tied about with silk points; the swedish antecessor[33] had red and blue stockings with longgarters. the importance of the garter is shown in the witch dance of the palaeolithic painting (plate ix),where the male figure, who stands in the centre wears a garter on each leg standing out on either side of theknees. it seems therefore not unlikely that the string was a symbol of authority worn on a part of the personwhere it would be visible to all and yet would not impede in any way the movements of the wearer.the garter has long been credited with magical properties, especially when belonging to a woman. thebride's garters were fought for at a wedding, and the mettye belt was always a man-witch's belt or awoman-witch's garter. the mettye belt was the recognise

THE GOLDEN ESSENCE

g of where some of the post-christian folklore was coming from. as has been mentioned before, the children of the great parents, whether that child be the son or lightbringer, or the daughter, are not only spiritual beings in their own right, but also symbolic of the human soul. the stories and myths of the children are the stories and myths of our human condition. the daughter is a metaphor or a symbol of the human soul or being; and in most folklore and mythology, she is subjected to ordeals that usually end with her rescue or restoration by a hero, and her bearing of a child. the child, as described above, represents a kind of culmination to any linear story, just as it is the culmination of a line of divine or mortal descent. it can also be seen as a harmonic to the culmination of the

or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes like this: the father, in his rather sky based form of worldly fertility mates with the mother, and the daughter is born. the daughter is then abducted or otherwise seduced/taken down into the underworld by a darker brother of her father (who can esoterically

als, as have been mentioned, are not without a point. fate is not all bad; pleasure and bliss have as much a part to play in the destiny of any soul or being- but it is usually the fearful that occupies our minds. lady de rosilea is often seen and described as riding the fields and tracks- these tracks, of course, representing the ghost roads, to and from the underworld or the otherworld; it is a symbol of the soul moving from one reality to the next, from one phase of life to the next, through birth, life, and death. i mentioned the alchemical child briefly above- and the myth-pattern of the daughter helps us to understand something of the child s origins. as was mentioned, the alchemist who wed their innerworldly or otherworldly mate brought about the birth of the child, and what is impo

THE HOLY ROSARY OF THE BRETHREN

l. while the adept is under no obligation to practice the rosary daily, it has been observed by those who do that it acts as an alchemical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not ex

THE KEY TO THE MYSTERIES

bly because of the sacred character with which they were invested, but they had not the power to dishonour that character, which remains always radiant and splendid above fallen humanity<dog has six legs. definition. it is no answer to this to show that all dogs have four- o.m> we have said that there is no religion without mysteries; let us add that there are no mysteries without symbols. the symbol, being the formula or the expression of the mystery, only expresses its unknown depth by paradoxical images borrowed from the known. the symbolic form, having for its object to characterize what is above scientific reason, should necessarily find itself without that reason: hence the celebrated and perfectly just remark of a father of the church "i believe because it is absurd. credo quia a

h is not the stupid credulity of an awestruck ignorance. faith is the consciousness and the confidence of love. faith is the cry of reason, which persists in denying the absurd, even in the presence of the unknown. faith is a sentiment necessary to the soul, just as breathing is to life; it is the dignity of courage, and the reality of enthusiasm. faith does not consist of the affirmation of this symbol or that, but of a genuine and constant aspiration towards the truths which are veiled by all symbolisms. if a man rejects an unworthy idea of divinity, breaks its false images, revolts against hateful idolaters, you will call him an atheist! the authors of the persecutions in fallen rome called the first christians atheists, because they did not adore the idols of caligula or of nero. to de

stone them who humiliate you and disturb you, in speaking to you of your rights. o christ! the authorities condemn thee, thy disciples deny thee, the people curses thee, and demands thy murder; only thy mother weeps for thee, even god abandons thee "eli! eli! lama sabachthani" vii the septenary the septenary is the great biblical number. it is the key of the creation in the books of moses and the symbol of all religion. moses left five books, and the law is complete in two testaments. the bible is not a history, it is a collection of poems, a book of allegories and images. adam and eve are only the primitive types of humanity; the tempter serpent is time which tests; the tree of knowledge is 'right; the expiation by toil is duty. cain and abel represent the flesh and the spirit, force and

te his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an absurd and revolting story. did not st. augustine take literally the golden ass of apuleius? poor great men! 33 the history of isaac is another legend. rebecca is the type of the oriental woman, laborious, hospitable, partial in her affections, shrewd and wily in her manoeuvr

on to be, shall judge the quick and dead for all eternity. i do believe in god's most holy spirit, whose fire the heart and mind of saints and prophets did inspire. he is a breath of life and of fecundity, proceeding both from god and from humanity. i do believe in one most holy brotherhood of just men that revere heaven's ordinance of good. i do believe one place, one pontiff, and one right, one symbol of one god, in one intent unite. i do believe that death by changing us renews, and that in man as god life sheds immortal dews. xiii the number thirteen thirteen is the number of death and of birth; it is that of property and of inheritance, of society and of family, of war and of treaties. 46 the basis of society is the exchange of right, duty and good faith. right is property, exchange i

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

erer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egypti

through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) is the opposing force of darkness but intelligence and isolate consciousness. to be set-like is to be individual, willdriven and balanced. the center of the averse pentagram is called the eye of set or the eye of satan, the adversary. this symbol also represents the union of the empyrean (in this context that which fell from heaven) and the infernal (earth based. this is sigillized and explored via the god form cain or tubal-cain, who has been illustrated with horns and cloven hooves, the awakened sorcerer. the algol sigil is an 8-pointed chaos star with an averse pentagram in the center. this is explained in the glossary section an

he present author. 16 there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and influential writer and poet among fellow arabs. atahiyya had a coven or circle of disciples who were called wise ones, and after his death adopted the goat as a symbol of their tribe. the torch or candle between the horns was added, signifying wisdom from the head of the teacher. the aniza tribe also had a symbol of the wasm or tribal brand, which was a symbol which resembled a birds foot. the clan was also known for their use of the bloodletter8 which was called the adhdhame, or athame. in later times, the aniza tribe migrated to spain which brought some

THE MAGICIAN S KABBALAH

ested back against the whole pattern of the tree. the holographic nature of the tree ensures that each idea or belief that one tests against the tree is set against the whole system for proving, not merely one aspect of it. the tree as a fractal system (the orchard) certain mathematical formulae involving complex numbers composed of both real numbers and imaginary numbers (such as i, which is the symbol denoting the square root of -1) can produce graphs such as the mandelbrot set which have recursive properties, that is, they repeat their patterns at lower or higher orders of complexity and calculation. thus, when magnifying, mathematically, an area of the mandelbrot set, one can find the same strange shape emerging, and within certain areas of that shape, the shape repeats, and so forth

t three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; aleph- transcendence yod- transition nun- transformation aleph in kether the ain, or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god had

ch refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and the number 10, value of yod, being the number of sephiroth in the full tree of life. it is impor

to which these letters are assigned offer valuable descriptions of the nature of this creative trinity of forces. kaph in kether kaph, as previously described, is the hand of god transmitting the vital spark to man, and the hand of man receiving the divine influx (as painted on the ceiling of the sistene chapel by michelangelo, for example. its tarot glyph is that of the wheel, which is the prime symbol of synchronicity, kether being the pivot and malkuth being the hub. of course, the number of the card is 10, referring to the number of malkuth, the number of sephiroth contained within kether, and reducing to 1, the unity of kether itself. spelt in full, kaph is kaph-peh, the wheel and the blasted tower, each of which can be seen as a process of evolution. on the one hand, progressive and

d to chockmah by many authors. yod can be seen to represent the "principle" of things, and hence is suitable for chockmah as representing the supreme potentiality inherent in the singularity of kether but now manifesting as a swirling force. yod is also seen as the seed or germ, which fits with the title of chockmah, ab, meaning "father. as yod means "hand" or "finger, we can see in the glyph the symbol of action, direction, movement (and inherently, will. papus describes yod as the "unity-principle, and kabbalah postulates that this principle is the source of all letters, and all worlds. for example, the letter aleph is seen as being composed as four yods, with appropriate explanation. the "kabbala denudata" refers to the manipulation of yod in a variety of ways, mainly in conjunction wit

THE MARTINIST OPERATIVE GENERAL RITUAL

at times the pentagrammic name which was well known to the kabbalists, especially christian kabbalists, as well as to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had already said. the addition of shin to the sacred tetragram (i.h.v.h) m

ents. may they both lead me victoriously during this terrestrial life unto the original plane which i have left of my own fault. by ieshouah, our lord, amen. prayer to be said while vesting the bandolier or collar of the degree: grant me, o lord of hosts of heaven, the power always to preserve in honour 16 and faithfulness this precious adornment of my reconciliation, and may this shoulder cloth, symbol of avenging combats, remain a symbol of thy victories by my acts. by ieshouah, our lord, amen. prayer to be said while unrolling the operational cloth: deign, o eternal lord, wise and strong, to descend unto this place. sanctify it by thy own presence and thy majesty and may purity, chastity and plenitude of thy law reside there. deign to keep thy promise. in all places where i record my na

nd in mine: may thy spiritual fire embrace the matter which i consecrate to the eternal in the bosom of these circles. may the elementary fire residing there unite with thine to contribute to the spiritual light of men of desire- my brothers, and may they thus become animated by thy fire of life. by ieshouah, our lord, amen. operator inhales lightly the flame of the candle and says: o pure light, symbol of the superior of my soul to whom the eternal has entrusted the care of my thought, of my will, actions and words, make thy radiant fire purge my soul of its dross and my lips- sanctified for the words i am going to pronounce, to operate for a greater glory of the eternal, for my own tuition and for the edification of my fellow men. by ieshouah, our lord, amen. now, operator extinguishes t

darkness which surrounds and keeps me in privation of thy will and of thy science. hear my prayer so that my words and my will may conform with thine. by ieshouah, our lord, amen. operator again throws more incense into the censer and makes the third turn around the altar saying: o eternal, may my prayer become from now on a true perfume which i offer thee for eternity. may this perfume become a symbol of the fervour with which i shall invoke thee for my reconciliation, so that i may become sincerely united with him whom thou hast established as my guardian and given the care of guiding me. i invoke him, that helpful guardian, in the bosom of this circumference although i do not see him with my eyes of flesh, to become my counsel, my guide and my support in this lowly world and in the oth

THE MIDDLE PILLAR

is is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between them. interestingly enough, tiphareth is referred to the sun, and corre

roceed by way of ceremony or ritual. nor does it always require the usual paraphernalia of robe, candle, incense, and lodge-room. there is much in magic which is not too dissimilar with the methods of meditation. that is to say, it follows an interior route, and is a means of dealing with the psyche by way of the actual psychological instruments of psyche without reference to any external object, symbol, or piece of equipment. it is the technique of an equilibriated introversion. just as the exercises described above comprise the second stage of magic as analysis is the first, so ceremonial magic as a distinct method is the third. i will iterate that charlatans and misguided enthusiasts have done only too much to confirm general opinion in the belief that magic is sheer quackery, but the e

g known, and the act or result of cognition. the ancient authorities of the qabalistic philosophy conceived that the deepest or most spiritual principle in man, which they argued was man's hghest notion of divinity, was just such a triad of a thnker, knowledge, and the act of knowing. to each one of these principles or functions of the hgher self, they therefore attributed a personal pronoun as a symbol. the tlunker, the yechidah itself, manifestly was "i.11 "thou1' was referred to the t h g known. and the thrd person "he" was referred to the activity of the thnker-though all three were considered an indissoluble unity. but bearing in mind at all times the concept of the middle way by which the extremes of the opposites may be avoided, they chose as the word to express the higher self in t

gave it a name, and built up a symbolicfigure to represent it; just as british artists have by the qabalistic cross and the pentagram ritual 61 their collective efforts produced a standard britannia, a female figure with shield charged with the union jack, a lion at her feet, a trident in her hand, a helmet on her head, and the sea in the background. analysing thisfigure as we would a qabalistic symbol, we realize that these individual symbols in the complex glyph have each a sign$cance-in fact, an occult glyph is more akin to a coat of arms than anything else. a magicalfigure is the coat of arms it represents. these magicalfigures are built up to represent the diffuent modes of the manifestation of cosmic force in its different types and on its different levels. they are given names, and

shoulder is touched first, but this still does not explain why regardie suggests it here and nowhere else in his writings. we have no explanation for it. we suggest that the reader follow the traditional order of the qabalistic cross as presented on page 166 of the tree of life, page 53 of the golden dawn, or in part two, chapter nine of ths book. 2. the cross itself is a universal, pre-christian symbol. it is our belief that people have been crossing themselves, in one form or another, since the beginning of civilization. 3. the more common name for this sephrah is chesed, whch means "mercy" its other title, gedulah, means "glory" or "greatness" 4. the serpent is often a symbol of wisdom. on the qabalistic tree of life, the serpent of wisdom represents the paths that connect the various s

THE MOTHMAN PROPHECIES

america suddenly began burying their identities in a great sea of facial hair. in those more innocent days only artists, writers, and college professors could get away with beards. people even seemed to expect it of us. perhaps if crew cuts ever come back and beards disappear i will regrow my own. but today it would be sprinkled with gray. too much gray, probably. likewise, long hair was once the symbol of the super-intellectual, the property of concert violinists and einstein-type mathematicians the ultimate squares, really. i would prefer to believe that i did not look like the devil in my late beard. i certainly had no intention of launching new legends when my car ran off the road in west virginia that november and i plodded from house to house searching for a telephone so i could call

said. when asked if she lived around babylon, the woman laughed in a strange hysterical way "like an emotionally disturbed person (this weird laugh has been described by many contactees "is there any a-u here" the woman asked. jane didn't know what she meant. just that week i had been pondering the significance of gold in ufo and religious lore. gold is the seventy-ninth element and the chemical symbol for it is au. jane offered to give the woman a lift but she declined and wandered off. unable to sleep at night, jane got up at the crack of dawn the following morning and went for a walk on an impulse. the dark-skinned woman stepped out of an alley and approached her shyly "peter is coming" she announced. this statement shook jane. she remembered that catholic lore predicts that the final

THE NECRONOMICON SIMON VERSION

rowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral res

and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted

s. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concep

a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in anci

and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their attempt to eradicate pagan faiths. it was a simple enough symbol to identify with the author of evil, satan, which the church depicted as a half-animal, half-human creature with horns, claws, and sometimes a tail. the church's use of the horns as a sort of archetype of evil is quite similar to the feeling many people have today with regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact t

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

erse and line, lie lyrics of surpassing beauty: tannhauser (the longest of the poems) would be a magnificent contemplation even if we cut from it its sparkling songs, but with them it becomes superb, neither are there too many; the queen of our poet fs ideals is no gilded prostitute, no theodora hung with a myriad flashing jewels, but rather some chaste priestess carrying on her breast the mystic symbol of isis, whose belt is a jewelled zodiac, and in whose hand is the eternal ankh *except perhaps in orpheus. this interspersing of lyrics has been carried to a charming intensity of expression and their effect on the mind is one full of joy, no cloying, no surfeit, no repletion; the variety of the dishes is extraordinary in delicacy and piquancy as well as in number. the morals of a nation c

primitive man fs understanding invariably took the shape of malevolent and not benevolent powers. this and the periodic functions of the woman, as well as, as westermarck says, gthe instinctive feeling against intercourse between members of the same family or household, h developed the conception of uncleanliness in. an act which has been rightly stated by geoffrey mortimer as being gthe eternal symbol of love and life, and the purest of human joys, h and which act being attributed to supernatural powers came under the authority of religion, and fell into the hands of an interested priesthood, giving them an immense power over women, and through women over men; an influence that has been exercised in every land, and every age, by these spiritual leaders: an influence by which they have in

ce of old who turned the followers of ulysses into swine, herself fell a victim entangled in those same meshes she had spun wherein to entrap her unwary fellows. ga woman who is without love, h writes levi, gabsorbs and degrades all who come near her; she who loves, on the other hand, diffuses enthusiasm, nobility, and life. h *the doctrine of transcendent magic, p. 125. in her we see a contorted symbol of wifehood, whilst in the latter cases, and especially in gthe fatal force, h we find that of motherhood. the true wife must sacrifice her children before the shrine of her lover, and the true mother must sacrifice her lover on the altar of her children. this is no paradox, no riddle, no twisting of words; for crowley offers us in the glittering chalice of eternity the sacred blood of the

rrhoni stic line hylo-idealism hylo-idealism ag no stic is m agnosticism c r owl e ya n i t y crowleyan i ty in the centre is mysticism which links together idealism and realism, or the ego to the non-ego, and at the same time holds them apart. without it idealism becomes absolute subjectivity, and realism absolute objectivity (n. b. the circle of idealism is the only entirely white circle in the symbol, and that of realism the only entirely black one. the gjakin h and gbohaz h of king solomon fs temple) idealism and realism are further connected by the hylo-ideallstic circle, which expresses them in terms of science; and the whole is encircled by the ring of agnosticism, beyond which philosophy as philosophy cannot penetrate. the three circles of mysticism, hylo- idealism (idealism and re

e quest h and in several parts of gtannhauser, h we are conveyed into the maze of mystic numbers, which we do not intend to enter here. gmy womb is pregnant with mad moons and suns, h* and yet we ultimately feel, on reading deep into these mystical poems, gtoo wise to grieve, too happy to rejoice. h *the temple of the holy ghost, vol. i. p. 166. with one number, however, or rather with the primal symbol of all numbers. 0 (zero, we shall deal. in a slender pamphlet entitled gberashith, h aleister crowley ontologically asserts the absoluteness of the qabalstic zero* let us as shortly as possible now see how he arrives at this ultimate genesis *berashith, vol. ii, p. 236. the ancient hebrew qabalah was as closely connected with assyriology, as it was with babylonian and egyptian thought, hind

THE TAROT OF C C ZAIN

in divination, arcanum i may be read briefly as will or dexterity. arcanum i is pictured by a magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. he raises it toward heaven

ne, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigi

eshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in order to

nce is immovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of cr

tter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the so

THE ABYSS AND TABAET

venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of poison is to the luciferian as a symbol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essence of humanity. all life is made stronger by devouring another, this is the law of nature. to be honest to the self, to present challenge and overcome such is to attain a foundation upon

the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that th

THE BOOK OF GATES

inside of the cover were texts, many portions of which are identical, as we see from the fragments which remain, with the chapters from the book of the dead which are found on the bottom of the sarcophagus, and which have been transcribed above. at each side of the figure of the winged goddess which was cut on the breast was a figure of the god thoth, who is seen holding a staff surmounted by the symbol of "night. when the cover was complete there were probably four such figures upon it, and the texts which accompanied them were, no doubt, p. 70 identical with those found in chapter clxi. of the book of the dead. the scenes and inscriptions which cover the inside and outside of the sarcophagus are described and transcribed in the following chapters. p. 71 appendix to chapter i. belzoni's a

rded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents the funeral mountain. on the left hand is a ram-headed standard, and on each side of it also kneels a bearded god; as before, one is called tat and the other set. the ram's head has the horizontal, wavy horns, which belong to the particular species of ram that was the symbol of the god khnemu; this animal disappeared from egypt before the xiith dynasty, but the tradition of him remained. in the middle of the scene sails the boat of the sun. the god is symbolized by a beetle within a disk, which is enveloped in the folds of a p. 81 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of

the form of an aged man, with bent shoulders, leaning upon a staff; coiled up before him in voluminous folds, with its head flat upon the ground, is the monster serpent apep. behind apep stand nine men, with their arms hanging by their sides; these are called the "tchatcha who repulse apepi" in the second group is tem, p. 114 in a similar attitude, and before him stand nine gods, each holding the symbol of life in the right hand, and the sceptre in the left; the nine gods are called "nebu khert" i.e, lords of destinies. click to view the tchatcha who repulse apep. the texts which refer to these groups read- p. 116 the first group shows us what "tem hath done for ra, and how he hath protected the god by words of magical power, and hath overthrown the serpent seba [temu saith 'thou art prost

r greek writers. heru-ur is in the form of a hawk-headed p. 133 man, who leans on a staff. behind the shrine which contains osiris stand twelve gods, who are described as "the gods who are behind the shrine" behind, or by the side of these, are four pits or hollows in the ground, by the side of each of which stands a god, with his body bent forward in adoration before a bearded god, who holds the symbol of life in the right hand and a sceptre in the left. the four gods are called "masters of their pits" and their lord is called the "master of earths" p. 135 the text referring to horus reads "horus worketh on behalf of his father osiris, he performeth magical ceremonies for him, and restoreth to him the crown, saying 'my heart goeth out to thee, o my father, thou who art avenged on those wh

those who are with myself" on the right hand of the path of ra in the fifth division of the tuat are--1. twelve male beings bowing in adoration; they are described as "those who make adorations in the tuat" 2. twelve male beings who bear in their hands a cord for measuring plots of ground and estates; these are called "holders of the cord in the tuat" four gods, standing upright, each holding the symbol of life in his right hand, and a sceptre in the left. p. 148 click to view the twelve gods who make adoration in the tua.t the passage in the text which refers to the adorers reads"[these are] they who make songs to ra in amentet and exalt heru-khuti [these are they who] knew ra upon earth, and who made offerings unto him. their offerings are in their place, and their glory p. 149 is in the

THE DARK FORCES

ce and a recognition of the cosmic balance that is an adept. 6) when we hate we hate openly and with pride and when we love we love with a passion to match our arroga nce: always mindful never to love anyone or anything so much that we cannot see it die, since death is a natural changing of forces. 7) we would rather die than submit to anyone or anything and this pride is the pride of satan, that symbol of our defiance and a sign of our life-enhancing energy. 8) we prepare- through our magick, our deeds and our living- for the age of fire (the aeon of the dark gods) which is to come, when we shall reach out toward the stars and the new challenges they will bring. 9) our way is difficult and dangerous and is for the few who can truly dare to defy the matrix of forms (like `crosstianity) tha

THE SECRET RITUALS OF THE OTO

tion is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these symbols of ancient masonry, of the rosicrucians, the sacred art of the ancient chemi (egyptians, of homer s golden chain, like those of modern freemasonry, etc, are however but different aspects of the one great mystery. the

ing the whole ceremony, you have been exposed to many dangers and discomforts, and you were wholly helpless to defend yourself against malice and neglect. i pray you, bear it ever in your heart, should you at any time encounter any brother in nakedness, poverty, danger, or affliction, and be instant to relieve or succour him. for this reason it is appropriate that i bestow upon you this disk, the symbol of that light of life without which you were nothing, and which you should therefore be equally ready to radiate from yourself when there is need. may your conduct among us be free and glorious as is our father the sun, and your progress rapid toward the apprehension of that further light of which you have now beheld the earliest ray. be seated, brother. it is an immemorial custom among us

..secret%20rituals%20of%20the%20o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird you with this sword, which you are to keep sharp and bright, neither to draw without need, nor to sheath not without honour. be seated, brother magician (orator reads constitution) s: it is an immemorial custom among us, so that the memory of man runneth not to

y and happiness of the princes of this sublime degree, i subscribe myself (signed (iv* the furniture of a chapter of rose croix red room altar. white silk altar-cloth, with rose 49 on gold cross 5 with 4 green rays. super-altar. black. 7 steps. copy of stele of revealing. 33 lights. 33 roses. paten and chalice. cakes of light and red wine (optional. crystal globe: image of babalon &c. but no male symbol) thrones. one each side of the altar for m.w.s.55 and h.p.56 one in west for g.m.57 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (1 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. stalls for other princes. banners. the banner of the rite above m.w.s. the banner of love above the most reverend and perfect prelate. personal banners

st you with the insignia of our order. this ring of profession is always to be worn on the right thumb. its inscription v.d.c.a. stands for vult deus sanctum amorem, and for certain other words which will one day be communicated to you. this eagle is that of frederick of prussia, who first shook the power of the papacy. the insignia are black, particularly the mantle, which though white within, a symbol of our light and purity, shews that we must still walk in a cloak of darkness and secrecy; for light and freedom are not fully ours. yet in secret we may still worship as we will (all officers resume places in temple. g.c. passes in giving sign, grip and word. cand. follows him. temple is now in light) behold our god, baphomet, the unutterable one, the bearer of the holy grail. kneel, broth

TRUE HISTORY OF WITCHCRAFT

n, a certain fable of satanism has arisen. it constitutes a mythos of its own. no doubt, misguided `copycat' fanatics have sometimes misused this mythos, in much the same way that charles manson misused the music and culture of the 1960s. true occult initiates have always regarded the ultimate reality as beyong all names and description. named `deities' are, therefore, largely symbols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all els

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

heir original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant. such is the case with the rite now under consideration, than which of priapus 15 nothing can be more monstrous and indecent, if considered in its plain and obvious meaning, or as a part of the christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the following sheets to explain as concisely and clearly as possible. those who wish to know how generally the symbol, and the religion which it represented, once prevailed, will consult the great and elaborate work of mr. d hancarville, who

physics, there is no effect without an adequate cause. if in doing this, i frequently find it necessary to differ in opinion with the learned author above-mentioned, it will be always with the utmost deference and respect; as it is to him that we are indebted for the only reasonable method of explaining the emblematical works of the ancient artists. whatever the greeks and egyptians meant by the symbol in question, it was certainly nothing ludicrous or licentious; of which we need no other proof, than its having been carried in solemn procession at the celebration of those mysteries in which the first principles of their religion, the knowledge of the god of nature, the first, the supreme, the intellectual,1 were preserved free from the vulgar superstitions, and communicated, under the st

he supreme, the intellectual,1 were preserved free from the vulgar superstitions, and communicated, under the strictest oaths of 1 plut. de is. et osir. 16 on the worship secrecy, to the iniated (initiated; who were obliged to purify themselves, prior to their initiation, by abstaining from venery, and all impure food.1 we may therefore be assured, that no impure meaning could be conveyed by this symbol; but that it represented some fundamental principle of their faith. what this was, it is difficult to obtain any direct information, on account of the secrecy under which this part of their religion was guarded. plutarch tells us, that the egyptians represented osiris with the organ of generation erect, to show his generative and prolific power: he also tells us, that osiris was the same de

nerative and prolific power: he also tells us, that osiris was the same deity as the bacchus of the greek mythology; who was also the same as the first begotten love (erwj prwtogonoj) of orpheus and hesiod.2 this deity is celebrated by the ancient poets as the creator of all things, the father of gods and men;3 and it appears, by the passage above referred to, that the organ of generation was the symbol of his great characteristic attribute. this is perfectly consistent with the general practice of the greek artists, who (as will be made appear hereafter) uniformly represented the attributes of the deity by the corresponding properties observed in the objects of sight. they thus personified the epithets and titles applied to him in the hymns and litanies, and conveyed their ideas of him by

swiftness and incubation; by the first of which he pervaded matter, and by the second fructified the egg of chaos. the egg was carried in procession at the celebration of the mysteries, because, as plutarch says, it was the material of generation( lh thj genesewj3) containing the seeds and germs of life and motion, without being actually possessed of either. for this reason, it was a very proper symbol of chaos, containing the seeds and materials of all things, which, however, were barren and useless, until the creator fructified them by the incubation of his vital spirit, and released them from the restraints of inert brucker in loc. citat) nor could he have gained this knowledge from any people which history has preserved any memorials; for we know of none among whom science had made su

TYSON DONALD NEW MILLENNIUM MAGIC

s its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of this balance, it neither needs to be, nor will tolerate being, paired to any other planet. xvi new millennium magic as is explained in the chapter on the hexagram, the traditional system of astro- logical symbols for the planets is not a set of arbitrary tokens, but reflects both the nature of the individual planets and their interrelationship

anets are double-compound, partaking of the pure solar or lunar qualities blended with the quality of the earth, which is repre- sented by the cross: jupiter: 3 mars: 6 saturn: fi venus: 9 unique and apart, mercury is made up of the symbols of the three primary forces-sun, moon, and earth. it is the only planet that combines the solar and lunar symbols. these are held in harmonious balance by the symbol of earth: mercury: this relationship between the seven traditional planets and the earth is pre- sented clearly and concisely in the following diagram: the symbols? and d represent the nodes of the moon, caput draconis and cauda draconis. they have been modified from their more common shapes to show that the nodes are composed of the essential qualities of sun and moon. a second proof of th

brilliance. above the sun is the mated pair of solar opposites, mars-venus, and above the moon the mated lunar opposites, saturn- jupiter. the second illustration is from the work azote des philosophes by basil valen- tine. it shows a hermaphrodite, symbolic of mercury and the magus, standing tri- umphant atop the chaotic dragon, which is supported by the earth. within the earth is the alchemical symbol for squaring the circle. above the head of the her- maphrodite is mercury framed in a star. notice the rays that emanate from mer- cury and distinguish it from the other planets. over the right shoulder of the figure is the sun, and over the left shoulder is the moon. below the sun is mars-venus. below the moon is jupiter-saturn. in the third illustration, also from azote, which shows the p

anced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true magus must be revolted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the upper right point. the result is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the s

ding and capabilities. the eastern mind is passive-in the east the light brings about right contemplation. the western mind is active-in the west the light will induce right actions. joan of arc is an instance of the light acting on the western mentality. blinding whiteness is the purest manifestation of the divine spirit. the same potency can also show itself more subtilely as a voice, a form, a symbol, even an odor-the odor of sanctity sometimes spoken of in connection with certain saints. all these derivations of the will of the all convey wisdom pertaining to the order- ly unfolding of the universe. in the same way the smallest material light instantly banishes darkness (which has no real existence but is merely the lesser concentration of light, so does the light of spirit have absolu

TYSON DONALD SOUL FLIGHT

resee the future, and 4 soul flight to communicate with and control beasts. most important of these shared practices is soul flight, the ability to leave the physical body during ecstatic trance and travel to the realms of spiritual beings for the purpose of acquiring wisdom or occult essences. feathers frequently form an important part of the shaman's costume because the feather is the universal symbol for flight. it has been asserted by anthropologists that soul flight is one of the defining qualities of shamanism. all shamans possess the power of astral projection. what concerns us in this instance is the fact that sorcerers and shamans are able, here on earth and as often as they wish, to accomplish "coming out of the body" that is, the death that alone has power to transform the rest

he past-not merely the teaching of the esoteric philosophies of greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the advancement of the human species. even though it made use of numerous pagan gods and goddesses in its rituals, it was fundamentally christian, as all rosicrucian societies must be. the primary symbol of the golden dawn was the rosy-cross-a cross with a red rose at its intersection. many of the early members of the golden dawn were also theosophists. at first this troubled blavatsky, who prohibited theosophists from joining the golden dawn or other occult societies, out of apprehension that they practiced black magic. but when members of her own society appealed to her to rescind her dec

o l "h o wever, in a footnote in the earlier work ritual magic in england (1970, king described the device more simply as a gold ring on a silk thread, held suspended above a disk on which were written the letters of the alphabet.l19 it is possible that mathers and his wife used a complex wheel of hebrew letters patterned after the mystic alphabet rose that was the central part of the rosy-cross symbol of the golden dawn, wherein the hebrew alphabet is inscribed on twenty-two petals arranged in three concentric circles. i believe it is just as likely that a simpler yes-no oracle made up of a cross surrounded by a circle was employed. if so, the movements of the ring swinging on the thread, either forward and back along the vertical arm of the cross, or side to side along its horizontal ar

te forces of growth, progress and purification."132t hey occasionally came together in the same physical place, but as dr. robert william felkin (1858-1922, one of the original members of the group later testified "meetings were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a circl

cond order. the techniques were fairly simple. as is true of all methods of soul flight, there was little value in elaborate external structures when almost all of the work was done internally, using concentration, willpower, and visualization. in the fifth knowledge lecture, a preliminary training for initiates, basic directions are provided for what is termed traveling in the spirit vision: the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through the circumference of the sphere of sensation directly unto the place desired. arrived there, a sphere of astral light is formed by the agency of the lowe

TYSON DONALD THE MAGICAL WORKBOOK

otion that magic will work independently, without any effort required on their part. this naive expectation stems from the mistaken belief that magic is something external and separate from the self, that its incantations, sigils, and pentacles function by themselves, in much the same way that a car engine runs by itself with a turn of the key. this is false. there is no such thing as a word or a symbol that has power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old hard work. the tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral leve

rcle, a triangle, a crescent, a square, and an egg. with colored pencils, markers, or paints, color on both sides the crescent mist-gray or silver, the triangle red, the egg black, the circle blue, and the square yellow. make the colors as even and as opaque as possible (see figure 7-1 on following page. it is best to perform this exercise in a cycle of five consecutive weekdays, one day for each symbol, in the following order: monday- crescent, tuesday-triangle, wednesday-egg, thursdaycircle, friday-square. lie on your back in the reclining posture and with your right hand place upon your forehead the symbolic shape that corresponds with the day of the week on which you are doing the exercise. on monday, use the crescent, on friday use the square, and 24 reclining exercises so on. the tat

s should the large part of the egg. perform the stepped relaxation technique, successively tensing and relaxing your left leg, right leg, left arm, right arm, pelvic region, lower torso, rib cage, shoulders, neck, jaw, and head. for several minutes allow yourself to drift free of your body, as though lying in the bottom of a boat upon a flowing river. become aware of the pressure of the cardboard symbol upon your forehead. visualize its shape and color floating above you against the darkness of space, and allow your point of awareness to rise up toward it like a gently rising soap bubble. approach nearer and nearer, until the symbol fills your sight and surrounds you completely. as it surrounds you, pass through its center and open your astral eyes, while keeping your physical eyelids gent

ent will produce watery visions; the red triangle fiery visions; the black egg ethereal or spiritual visions; the blue circle airy visions; the yellow square earthy visions. o/\w silver p r i t h (earth) yellow (spirit) 0 figure 7-1. five tattwa symbols of the elements inward perception iv: tattwa awareness 25 a vision can sometimes be encouraged by imagining the element that corresponds with the symbol. even if no vision results, you should spend several minutes filling your imagination with the element associated with the symbol in order to link the two firmly in your subconscious. on monday after passing through the gateway of the silver crescent and opening your astral eyes to a beautiful blue that surrounds you on every side, focus your imagination on water. visualize it flowing and r

clouds tumble and move like living creatures. on friday, after passing through the gateway of the yellow square and opening your astral eyes upon a featureless blackness, see mountains and rolling hills gradually appear in the distance, and become aware all around you of the ripe fruits and vegetables of a garden growing from dark, rich soil. when you have visualized the elemental quality of the symbol, close your astral eyes and allow yourself to sink back down through the gateway, so that the tattwa symbol diminishes in size, and once again you can distinguish its outline and color against a dark background. become aware of the light pressure of the cardboard shape on your forehead. remove the tattwa symbol from your forehead with your left hand and set it on the floor, then press the h

TYSON DONALD THE POWER OF THE WORD

. it is also the foundation for two ancient methods of divination-the sixty-four hexagrams of the i ching of china and the sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the tetragram. it is used in much the same way as the pentagram is employed in ceremonial magic for invoking and banishing the four elements. this technique will prove of immense value to occultists, both in their ritual work and as a mnemonic for the forms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying

trument of power for bringing about willed purposes, it is necessary to know the correspondences i of its individual letters to various ideas, symbols, and tools in modern magic. these relationships must be grasped below the level of mere intellect if the letters of the name are to actually become the things they represent during ritual acts. a nominal understanding of the link between letter and symbol is never enough. in magic a thing is not made true because we say it is so; it is true because we know below the level of thought that it actually is so. the most fundamental correspondence with the name is the number four, because the name is made up of four letters. four is the number of manifest being. all the universe as we know it exists on the fourth level of creation, assiah. existen

nscious) towards quaternity 16 tetragrammaton there is always a vacillation between three and four which comes out over and over again (psychology and alchemy [princeton university press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was the prime achievement of alchemy. it was represented geometrically by a circle within which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, whic

quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. the same shifting of emphasis between three and four that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of exist

information it is capable of conveying to the shipbuilder unless the shipbuilder realizes that it is a flat image of a three-dimensional object, so ancient symbols such as the staff of hermes cannot be understood unless we recognize that they are only images of mental models that possess depth as well as height and breadth. an excellent example of this error is the spiral. this fundamental occult symbol cannot be wholly grasped in two dimensions. a spiral is really the flat image of a helix, a line winding in a regular way around the side of an infinitely long invisible cylinder. as we look at a spiral on the flat page, we are regarding this cylinder through the open end, and naturally its perspective lines converge at the center-the infinitely distant end of the cylinderas they do when we

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

s you've had to move. in a short time you'll find that you're moving fewer and fewer beads. 6. if you want to master your mind, make clocks work for you. most of the time our consciousness is purely reactive. we see something and think about it in the shallowest way possible. the black magician needs to train his mind to move him toward alertness and control. paradoxically the use of an arbitrary symbol to remind us to awaken is one of the best ways to move toward an alert state. just as we use an alarm lock to end physical sleep, we can use a regular clock to move us toward consciousness. pick a time that you will think about a certain topic, such as" tomorrow at three o'clock i will inventory my life to see how well i am using indulgence as a watchword in my life" learning how to program

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

l--etc" then add historical meanings of darkness "darkness plus the sound of the bullroarer creates the sacred space for aboriginal initiation. darkness is the time when vampyres are said to roam. etc" when you've made your list consider what the prince of darkness can mean as model for your own initiation. consider how these things stimulate your imagination and will. 5. make of night a personal symbol. it is in the nature of mankind to assign meaning to events in the meaningless natural order. they fashion constellations, omens, etc. and then bend themselves to their creations. the black magician can consciously assign a symbol to an operation and use that symbol for his/her own growth- and discard it when necessary. since night is the traditional time for satanic/black magical activity

into which one evolves. it is a holder of potential, a dark vessel that cannot be filled. by using this imagery life is not a simple discovery of the self, but an active creation that may be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you consciously create. if you become aware of this dark container within you, it can become more than a mere symbol, but an actual vessel for awareness to survive after death. 8. contemplate darkness as a symbol of mystery. in the right hand path, white light is used as a symbol of initiation. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity betwe

emplate darkness as a symbol of mystery. in the right hand path, white light is used as a symbol of initiation. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity between the perceiver and the perceived. in the left hand path darkness is the symbol of mystery. by accepting darkness, you accept dynamism- you don't know what lies within your black heart. and as you discover more and more; the desires from within cause you to act to bring your deepest self into being in the objective world. in short as you become the self created god, you must create creations. ultimately you will begin to have a sense of the great twofold secret- one po

VOX SABBATUM

to earth as shaitan s bird and in zoroastrian lore as ahriman creating the peacock to show that he could if he wished create beauty but chose darkness. the peacock angel, known as malak (meaning king, a word associated with sufi) and tauus (peacock) represents shaitan or azazel the fire djinn. the term angel is accordance to such lore is that angels are the higher aspect, or faculties of man. the symbol of the snake is blackened with soot. the word itself holds a key to its meaning, black is from the word fehm (which means charcoal) and is related to the arabic root fhm, being wisdom or knowledge. the black snake and peacock represent the wisdom of life. then the great lord, malak tauus, said to the angels, i want to create adam and eve and make them give rise to mankind. of the seed of ad

this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic goat a point of initiation and an enfleshed avatar of the witch cult. the black man of the sabbat is a symbol for the enfleshed power of darkness, that by will-desire-belief may that come to be. the master of the circle who undertakes the role of the nyarlathotep (as h.p. lovecraft calls it) is the horned daemon of self-liberation. the witch hunting writer guazzo described some instances of imagined sabbats, while proving very useful to later antinomian night practices- they offer him (the devil) p

d source of the baphomet or horned one in witchcraft. the aniza tribe was a very powerful and renown group of warriors who were both violent in war, and very kind to their women and children. the connection between the cult of the revellers goes back to abu el-atahiyya (748-c. 828, who was a respected writer and mystic writer. his disciples were called wise ones and adopted a goat as their tribal symbol. the goat had a torch between the horns which incidentally later became a symbol for the devil in spain. the torch simply represented illumination and wisdom, that the tribe (goat) was the head of wisdom. long afterabu el-atahiyya died some of his tribe migrated to spain. much of the illustrious past of the knights templar was that they worshipped a head, which was called baphomet. the name

which was called baphomet. the name according to shah21 is a corruption of the arabic abufihamat which means father of understanding. in sufic terminology, ras el fahmat (head of knowledge) is a point meaning the mentation of man after the process of refinement, a transmuted consciousness. in a left hand path perspective, the witch or sorcerer by calling baphomet or cain within, becomes like this symbol they perceive thus allowing a permission to channel the anthropomorphic and deific power within themselves, thus becoming a source or axis pole of this idea. lilith az the mother of witches the queen of the witches sabbat is none other than lilith, known in persian mythology as az or jeh, the harlot who is the embodiment of sexual power. she is known through many cultures, hebrew, persian a

WAITE ASPECTS OF MASONIC SYMBOLISM

erefrom- partially at least- and thereafter of entering into a condition that is new and different, in which another kind of light is communicated, and another vesture is to be assumed, and, ultimately, another life entered. the meaning of initiation in the first degree the candidate's eyes are opened into the representation of a new world, for you must know, of course, that the lodge itself is a symbol of the world, extending to the four corners, having the height of heaven above and the great depth beneath. the candidate may think naturally that light has been taken away from him for the purpose of his initiation, has been thereafter restored automatically, when he has gone through a part of the ceremony, and that hence he is only returned to his previous position. not so. in reality, th

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ry favourite subject with egyptian writers, and there are many forms of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natural opposition of light to darkness, but later the sun-god became the symbol of right and truth as well as of light, and set the symbol of sin and wickedness as well as of darkness, and ultimately the nature myth was forgotten, and the fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian ad

orm was general in egypt, it became the custom to make house talismans in the form of small stone stelae, with rounded tops, which rested on bases having convex fronts. on the front of such a talisman was sculptured in relief a figure of horus the child (harpokrates, standing on two crocodiles, holding in his hands figures of serpents, scorpions, a lion, and a horned animal, each of these being a symbol of an emissary or ally of set, the god of evil. above his head was the head of bes, and on each side of him were: solar symbols, i.e, the lily of nefer-tem, figures of ra and harmakhis, the eyes of ra (the sun and moon, etc. the reverse of the stele and the whole of the base were covered with magical texts and spells, and when a talisman of this kind was placed in a house, it was supposed t

re are a number of figures of local forms of the gods which it is difficult to identify. on the rounded portion of the obverse the place of honour is held by the solar disk, in which is seen a figure of khnemu with four ram's heads, which rests between a pair of arms, and is supported on a lake of celestial water; on each side of it are four of the spirits of the dawn, and on the right stands the symbol of the rising sun, nefer-temu, and on the left stands thoth. below this are five rows of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and holds typhonic animals and reptiles. above the canopy are the two eyes of ra, each having a pair of

s of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and holds typhonic animals and reptiles. above the canopy are the two eyes of ra, each having a pair of human arms and hands. on the right of harpokrates are seker and horus, and on his left the symbol of nefer-temu. on the left and right are the goddesses nekhebet and uatchet, who guard the south of egypt and the north respectively. on the reverse and sides are numerous small figures of gods. this stele represented the power to protect man possessed by all the divine beings in the universe, and, however it was placed, it formed an impassable barrier to every spirit of evil and to every v

effected by serqet, the scorpion-goddess. the second part of the spell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

"arcanos mayores" del tarot. este curso por lo tanto, constar de 22 lecciones. esperamos que teng is paciencia y que se is tenaces. estudiad y practicad y llegar is a la gran realizaci n. estudiaremos el arcano primero del tarot. entraremos en el sanctum regnum de la alta magia. 10 arcanum number 1 it is represented by the magician. over the head of the magician appears the holy eight, the sacred symbol of the infinite. if it is traced [or drawn] with the middle finger, index finger and the thumb over the cardiac plexus: this sign encompasses, defines and joins the magnetic currents of the superior mind (consciousness in the dream) with the currents of the inferior mind (vigil consciousness. this sign joins or separates all of the elements ruled by the atomic energy. practice: in accordanc

qu los dos testigos del apocalipsis tienen el poder de profetizar "y dar poder a mis dos testigos y ellos profetizar n por mil doscientos y sesenta d as, vestidos de sacos "estos son los dos olivos y los dos candelabros que est n delante de dios de la tierra, como dijimos" apocalipsis 11:3,4 13 now then, the numbers 1260 is kabbalistically added as follows: 1 plus 2 plus 6 plus 0= 9; this is the symbol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of

amus spent many nights before a copper container filled with water. this great seer, by looking into these waters, saw the future events that he left written in his famous prophesies. if we add mercury to water and place a mirror at the bottom of the copper container, a marvelous clair-tele-idoscope is formed. we advise the use of any copper container with the exception of the cauldron which is a symbol of black magic. copper is intimately related with the pituitary gland and has the power of awakening clairvoyance. salt is also used often in white magic. salt must be combined with alcohol. if alcohol and salt are placed within a container and if this mixture is put upon the fire, a marvelous smoke offering is obtained. this can only be done when invoking the gods of medicine, when a sick

his is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of the tarot. the christified soul is the outcome of the sexual union of both

. el de las salamandras al sur. el de los silfos al oriente y el de las ondinas al occidente. estas cuatro jerarqu as elementales forman cruz. he ah el santo y misterioso tetragrammaton. 35 arcanum 5 beloved brethren of my soul, today we are going to study the fifth arcanum of the tarot. this arcanum is the flaming pentagram, the blazing star, the sign of divine omnipotence. this is the ineffable symbol of the verb made flesh, the terrifying star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the st

WESTERN MANDALAS OF TRANSFORMATION SR AL

development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other images for use in meditation, ritual, and magic. uncover the mysteries of divine names and the magical power within your own name by learning to convert any name into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been publ

physical form. for the most part, however, we will follow the interpretations of the great 1 qabalist and master of gematria, dr. paul foster case, whose orientation is primarily psychological. at any rate, the talismans in this book are not meant to be worn, but rather to be meditated upon. most modern magicians agree that talismanic power, however it is used, resides primarily in the vehicle of symbol. symbol has the strange ability to act as a magnet, drawing to us those things which we conceptualize with a directed will and which are empowered with greatest affect, or emotion. the basic idea of talismanic magic is simply that images attract the forces they represent: for example, any five-pointed image, such as a pentagram or a pentagon, attracts the energy known as geburah (identified

smans work, the three most important ideas connected to making successful talismans are correspondences, intention, and will. in addition, the symbols we choose in creating a talisman need to have some emotional energy connected to them in our own subconscious mind; we all know that some symbols excite us more than others. some have no charge at all. some repel us. talismans work best when we use symbol to suggest something to the subconscious that has a charge emotionally. the same idea holds with visualization, affirmation, etc. the famous qabalistic teacher israel regardie used to repeat the old maxim "enflame thyself with prayer" our spiritual life or our magical life is most effective when it comes from the heart, from the soul, even from the guts. we have said that symbol has this wo

energy of the image it represents. in case's interpretation, the image makes a suggestion to subconsciousness, whereupon you have set up a relationship between consciousness and subconsciousness. this is a basic jungian concept now used in a variety of ways, e. g, active imagination. it is also the principle upon which all magic is based.an intricate system of correspondences represented through symbol. working with an image and having a discussion through it with the subconscious can be confusing because symbols can stand for a lot of things. in order for consciousness to have a relation with subconsciousness, which is fluid and efficacious, we want to be as clear as possible, from the consciousness side, about what we are making the talisman for. the first task is to simply state our in

r self. if one's true goal is god (the kingdom of heaven) or simply the highest good, then all other things fall into place. this kind of goal is completely incompatible with using talismanic magic for manipulative or unethical ends. your first affirmation should be that your magical working is not only for your own benefit but for the greater good of the universe. let us return to the problem of symbol for a moment. many who have studied psychic sciences will have noticed that in any kind of psychic phenomenon, such as divination, visions, channeling, dreams, etc, there may occur a plethora of images which have multiple meanings and which are, in turn, frequently misunderstood, misinterpreted or misconstrued by the conscious mind. these problems can be more easily solved by calling upon t

WHO ARE THE DRACONIANS

e that separates our dimension from theirs. and since these types of entities feed off of the collective darkness of humanity, the only real way to defeat them is to first defeat the "enemy within. try whatever method of resistance you will, but i will tell you what has worked for me. like st. george the dragonslayer of old, i have taken up the sword, the shield, and the altar of the "cross. this symbol of the marriage/union of the creator's perfect justice with the creator's perfect mercy is, i have learned, a weapon that the forces of darkness can never overcome, and the one weapon that will defeat them in the end. reptilian humanoids [homo-subterreptus] case files "and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and pr

it. two days later the right brake system failed. and, that indescribable weight seems to be back in the air, again. now, i shall place another magnet in the back seat of the car" this person described the 'entity' as follows..face is sort of wrinkled and yet snakelike eyes are dark with vertical pupils. eyes are round. nose is small with vertical slits. ears are very small and flat against head. symbol (can't remember) on left side of chest garment. garment looks like confederate grey uniform. doesn't fit tight. rather like sport coat. skin color is light brown. face is expressive and shows fear. device was black on round pedestal and appeared to be solid metal" case file #8: from 'the mothman prophecies' who are the draconians file//d /my documents/avidya/reptilian agenda/who are the dra

r to the "serpent" deities who were believed to have once resided in the "underworld. the garden of eden in this context takes on additional interest and significance, possibly of paramount importance. pristine legends from australia and the pacific islands offer innumerable references to serpent deities/beings who were anciently associated with the creation enigma in the area..the spiral serpent symbol is found throughout the pacific and is associated universally with the creation enigma. from earliest days, the serpent symbol is to be seen in many parts of the world, but undoubtedly the most fascinating portrayal is a detail on an egyptian "magical" papyrus in the british museum depicting a serpent encompassed by a ray-emitting disk. the most unusual form of the serpent symbol is a spira

. the scales were smaller where the body is flexible, like around the elbow. the scales were like a snake. i guess that is why some call them "the serpent race. the scales were mostly green to very dark green, on each scale(a variation of color. they are "telepathic. very quick thoughts. ideas driven by images and geometric impressions. not a "linear" form of communication, like words. more, of a symbol or image language. they do react to your "thoughts. they can "overwhelm" you with data(it seems like "thought compression. it can take you a long time to assimilate their "transmission" and integrate it. after awhile i "saw" the language, as fractal "mandelic" hyper-spheres or "thought form" constructs, to pass data. these sucks are data freaks. highly intellectual. limited emotional respon

t by the brotherhood network. there are also gargoyles on a building in dealey plaza where president kennedy was assassinated and now they turn up again, in a modern airport built on an alleged underground, reptilian base. gargoyles are symbols of the reptilians and that is why you will find them at denver airport. the capstone or dedication stone at the airport is marked with the classic compass symbol of the freemasons and it stands in part of the terminal called the great hall, another freemasonic term. on a wall is a grotesque mural 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 mayan tablet that tells of the destruction of civilisation. a huge character, described as a 'gree

WICCA EIGHT SABBATS OF WITCHCRAFT

g day, st. blaise's day, is remembered for using the newly-blessed candles to bless the throats of parishioners, keeping them from colds, flu, sore throats, etc) the catholic church, never one to refrain from piling holiday upon holiday, also called it the feast of the purification of the blessed virgin mary (it is surprising how many of the old pagan holidays were converted to maryan feasts) the symbol of the purification may seem a little obscure to modern readers, but it has to do with the old custom of 'churching women. it was believed that women were impure for six weeks after giving birth. and since mary gave birth at the winter solstice, she wouldn't be purified until february 2nd. in pagan symbolism, this might be re-translated as when the great mother once again becomes the young

tuinn, meaning 'bel-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be traced to the middle eastern god baal. other names for may day include: cetsamhain('opposite samhain, walpurgisnacht (in germany, and roodmas (the medieval church's name. this last came from church fathers who were hoping to shift the common people's allegiance from the maypole (pagan lingham- symbol of life) to the holy rood (the cross- roman instrument of death. incidentally, there is no historical justification for calling may 1st 'lady day. for hundreds of years, that title has been proper to the vernal equinox (approx. march 21st, another holiday sacred to the great goddess. the nontraditional use of 'lady day' for may 1st is quite recent (within the last 15 years, and seems to be

hen you may be fairly certain that the long ritual robes of winter have yielded place to short, tunic-style apparel. as with the longer gowns, tradition dictates that one should wear nothing underneath- the next best thing to skyclad, to be sure (incidentally, now you know the real answer to the old scottish joke 'what is worn underneath the kilt) the two chief icons of the holiday are the spear (symbol of the sun-god in his glory) and the summer cauldron (symbol of the goddess in her bounty. the precise meaning of these two symbols, which i believe i have recently discovered, will be explored in the essay on the death of llew. but it is interesting to note here that modern witches often use these same symbols in the midsummer rituals. and one occasionally hears the alternative consecratio

autumnal equinox occurs when the sun crosses the equator on it's apparent journey southward, and we experience a day and a night that are of equal duration. up until harvest home, the hours of daylight have been greater than the hours from dusk to dawn. but from now on, the reverse holds true. astrologers know this as the date on which the sun enters the sign of libra, the balance (an appropriate symbol of a balanced day and night. this year (1988) it will occur at 2:29 pm cdt on september 22nd. however, since most european peasants were not accomplished at calculating the exact date of the equinox, they celebrated the event on a fixed calendar date, september 25th, a holiday the medieval church christianized under the name of 'michaelmas, the feast of the archangel michael (one wonders if

principally that of the spirit of grain or vegetation. in this case, the god of light would be identical. in welsh mythology in particular, there is a startling vindication of the seasonal placement of the sun god's death, the significance of which occurred to me in a recent dream, and which i haven't seen elsewhere. llew is the welsh god of light, and his name means 'lion (the lion is often the symbol of a sun god) he is betrayed by his 'virgin' wife blodeuwedd, into standing with one foot on the rim of a cauldron and the other on the back of a goat. it is only in this way that llew can be killed, and blodeuwedd's lover, goronwy, llew's dark self, is hiding nearby with a spear at the ready. but as llew is struck with it, he is not killed. he is instead transformed into an eagle. putting

WICCA WITCHCRAFT TODAY

hic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young boys, one holding a mirror before her, and superintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the rul

aces and symbolises death. physically she does not die, but she passes symbolically through death and dies mystically as the stigmatists die crucified in christ '8. dead with zagreus, she is now born again with him; that is to say, she has become a bacchante and is no more a woman but a divine human being. we see her now nude and frenziedly dancing, aided by a priestess who holds the thyrsus, the symbol of the new dionysiac life. the spirit of dionysus has descended upon her. man has become god, and dionysus is present unseen at the miracle. we behold him in the space between the fifth and sixth scenes, half reclining in the lap of kore, one foot unshod according to the rite, contemplating with divine indifference all that man may suffer for him. thus the mystery is wrought 'the orphic bas

else's? it has been suggested that they were cases of cannibalism, the heads being buried and the bodies eaten. but cannibals would not fetch other bones to bury with the heads, and they usually split all the big bones to get the marrow, and these thigh-bones are all intact. the skull-and-crossbones sign is often found in old tombs and cemeteries; i believe it goes back to roman times and is the symbol of death and resurrection. when i was made a mason i was told the skull and crossbones represented 'death' and the blazing star 'resurrection. now this star is also a pentacle. as i have said, in old times witches used a skull and crossbones to represent their god when his representative, the high priest, was not present. nowadays the priestess assumes a position much like that of osiris to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

re a key to the ancient views of cosmogony in its broad sense, spiritually as well as physically considered and to the evolution of the present human race; all systems of religious mysticism are based upon numerals. the sacredness of numbers begins with the great first cause, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the one, and ends only with the naught or zero--symbol of the infinite and boundless universe. isis unveiled, vol. ii. 407. tradition narrates that the students of the pythagorean school, at first classed as exoterici or auscultantes, listeners, were privileged to rise by merit and ability to the higher grades of genuini, perfecti, mathematici, or the most coveted title of esoterici. 16. part two numbers--th eir occu lt power an d mys tic vir t

50. priscian says i for 1, was taken from i in the middle of the greek mia, female of eis, i and v for 5 because it was the fifth vowel. to remember hebrew numerals note a, i, q=1, 10, 100. and in greek a, i, r, a=1, 10, 100, 1000. according to the canon, of 1897, anonymous work, 32. a vesica piscis (the figure formed by the intersection of two equal circles) whose dimensions are 26 and 15, is a symbol of the hidden rule or canon by which natural laws were represented to initiates in the secret wisdom of the ancient mysteries. the greek gods zeus, jupiter and apollo, the sun god, have the same numerical relation. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott# 33. part four numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter four

le. 14. lethe, oblivion, ignorance. 15. a virgin, from the purity of its nature. 16. atlas, it connects, supports and separates all things. 17. the sun. 18. apollo. 19. pyralios, dweller in fire. 2 0. morpho. 2 1. the axis. 2 2. vesta, or the fire in the center of the earth. 2 3. spermatic reason. 2 4. the point within a circle, the central fire deity. the lingam, an upright pillar, was its hindu symbol. the monad being esteemed the father of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, which are but copies of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the first even number, the dyad, or universal mother. the father being more esteemed than the mother, for might. odd numbers were given to the greater gods, and

illus, b.c 389, expelled the gauls; and caius marius, b.c. 102, who overthrew the hordes of cambrians and teutons. 43. the jewish rabbis say that the sword of death has 3 drops of gall, one drops in the mouth and the man dies, from the second comes the pallor of death and the third turns the carcass to dust. see purchas, the pilgrimage, 1613. a letter from yod within an equilateral triangle was a symbol of the ineffable name jehovah and was so used by the jews. the moderns have pointed out that this form suggests the idea that they knew something of a triune god. other monograms of jehovah were also triple; thus 3 rays and the shin, and three yods in a triangle. under the number 3 also we may in passing mention the royal arch sign, the triple tau, three t s united. the numbers--th eir occu

e confusion here with the saros of 18 years and 10 days. bailly, in his astronomie ancienne, p. 31, says: the brahmins used the numbers 60 and 3600 in computing time. the chaldeans also did so. the brahmins have also an antediluvian period of 600 years. the tartars and chinese also used a period of 60 years in their computations of time. under the number, six, too, we must not omit to mention the symbol of the double triangle, hexapla, or hexalpha, the shield of david, it is used at present as a sign in the degree of the royal arch in england. it must not be confused with the pentalpha, which is the true solomon s seal. in christian churches, we find the hexalpha used to express the union of the divine and human natures, deemed to exist in jesus, the christ of the new testament. the blendi

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

truth and appearance, reality and imagination. to elucidate this point fully i mention a comment made by theodor adorno in a letter written april 19, 1939, to gershom scholem, thanking him for sending a copy of die geheimnisse der tora (1936. adorno said of scholem s translation of a zoharic passage in this work: the extract you have translated is an interpretation of the history of creation as a symbol. however, the language into which the symbol is translated is itself a symbolic language, which calls to mind kafka s statement that all his works were symbolic, but only in the sense that they were to be interpreted by new symbols in an endless series of steps. 2 adorno correctly understood that in presuming the parabolic nature of truth an orientation that resonates with the symbolic imag

tical to abiding in the sway of this stance is the discernment that language, poetically conceived as inherently metaphorical, is always a gesture of translation, a joining of disparate sign-codes rather than a harnessing of similar ones.3 in the particular cultural ambiance of medieval kabbalah, language performs this function by expressing the inexpressible, rendering the invisible visible. the symbol, therefore, brings the unknown into relation with the known, but without reducing the difference that binds the two incongruities into a selfsame identity.4 the obfuscation between story and event displayed in sefer ha-bahir, and even more extremely in sefer ha-zohar, represents an embellishment of the rabbinic parable to the point that one can no longer distinguish between signifier and si

rlds and all that is in them not have been created, it would not have been possible to see the truth of the manifestation of his eternal being, blessed be he, in the past, present, and future, and he would not have been called by the name yhwh at all.119 it seems to me plausible to apply to ein sof the description of durga-kali, the mother goddess in sakta hinduism, as the ultimate trans-theistic symbol of timelessness the not-time, on account of which she merits the name adyakala.120 leaving aside the important divergence between the jewish and indian materials with respect to the gender construction of the formless form of ultimate reality,121 the characterization of the latter as a trans-theistic symbol of timelessness, the not-time, 122 well suits the depiction of the infinite in kabba

g to end and end to beginning, 155 and hence the distinction between beginning and end is destabilized. the comment just cited is from a passage in cordovero s pardes rimmonim where he interprets the depiction of the sefirot in the first part of sefer yesirah, their end is fixed in their beginning and their beginning in their end (na us sofan bi-tehillatan u-tehillatan be-sofan).156 this uroboric symbol notionally and visually conveys the fusion of the linear and cyclical, the innovative and repetitive. in one of the earliest kabbalistic commentaries on sefer yesirah, a text that preserves the teachings of the proven al master isaac the blind,157 one can already find an articulation of the notion of time connected to the paradoxical image of the end fixed in the beginning: a wellspring tha

e end of the middle? what is underway from before to after? messianic expectation awaiting the end is entwined with the point that belongs squarely in the middle of the circle. this we learn from the final mem, whose quadrangular shape marks the way to discern the nature of teshuvah, repentance, the promise of return sheltered within the hope of sending forth. to grasp more fully the sway of this symbol, we must be attentive to the image of the mother s womb whence the entrusting of time comes back in the giving before, the for/giving,67 for the key that allows us to comprehend the temporal dimension of mem, as situated in the breach in the middle of the beginning that mends the end, is the image of the mother. admittedly, the link between the final mem, repentance, and the divine mother i

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

manius (michael ford) october 2002 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 purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the bea

raph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion so

2 the sigil of will, the core attribute of luciferian separation. the will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration of the sigil also. the vampyre is viewed as a being an archetype of the isolate self and the essence of life. blood is the symbol of vitality and immortality, thus a spiritual evolution from the shadow essence of every culture in europe and elsewhere. the vampyre is thus a luciferian being whom has passed from the shadow into the embrace of azrail, the angel of death and emerged as a god or goddess. lucifer is both light and darkness, the very essence of our selves in awakened perception. the symbol is made of an aver

gel of death and emerged as a god or goddess. lucifer is both light and darkness, the very essence of our selves in awakened perception. the symbol is made of an averse pentagram which signifies divinity brought down to humanity. this is the gift of seth and lilith, who bring knowledge (gnosis) in different forms. he or she who would begin this path of luciferian transcendence must visualize this symbol, expand upon the essence of what it means to them and how it may be a point of direction in their own lesser and greater black magick. the sabbatic path flourishes upon the direction chosen within the lunar (lilith hecate) or solar (lucifer saturnus samael) paths of self-deification. mastery over ones environment through lesser black magick and sorcery. the sorcerous path is one of obstacle

is thus revealed as babalon, the goddess of death, blood, passion and life itself! let her mysteries be revealed to those through enflamed invocation! the sigil of infernal union, created by levi and used originally in maurice bessey s 1961 encyclopedia of the occult "histoire en 1000 images de la magie, and re-issued in english later on as a pictorial history of magic and the supernatural. this symbol, adopted by anton szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the sigil of baphomet. the sigil of infernal union, as we choose to call it, uses the original names, which surround the goat head. they are, samael and lilith. many have pondered over the 22 reasoning for the hebraic sea dragon and fallen angel, levi

WORKING CEPHALOEDIUM VERSION 1

e force of light and the waves of darkness consume your mind! ya! zat-i shaitan! so it is dossadditional charges may be added_ the cephaloedium working by crowley do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first t

ross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the nort

y the way of the cep haloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnes sed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ig norance. id est: make careful arrangements& ask for further enlightenment. h ow should we obtain further enlightenment? lii- earth of earth "when one's resting is like that of the back& he loses a ll consciousness of self: when he walks in his own courtyard& does not see any of the

ciousness of self: when he walks in his own courtyard& does not see any of the persons in it- then there will be no error" die jovis: began the pantacle of xvi& went on with my fish story; which by the way is the blasting of the old tower of jesus-tyranny. de martis: we have all three been sick in various ways, so that save for beginning the painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now begin again. what shall we do tomorrow die mercuri? x- phallic part of water. the tiger. see line 6. consider the whole course that is trodden& examine the presage which that gives. we still therefore invoke tahuti& read the record up to this point, then obta

ly about my sense of failure in this comment. more i feel that i have not conquered my repulsion to chapter iii. i ask myself too: have i even tried to carry out the instructions in that chapter? i am utterly wretched about the whole matter. i say: have i not failed absolutely to obey the "heavenly vision? i am so miserable that i can only see one course of action: to ask the yi to give a general symbol for my past work in relation to "the book of the law" liv- kwei mei: alas! too true! i have been divided against myself: i have gone in just deep enough to compromise myself, not i when the whole hearted plunge would have brought success. i have been too irritably active& not persistent enough. give a symbol for my right course of action in regard to it 'at the present time& thence onward

WORKING CEPHALOEDIUM VERSION 2

altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first the

ross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the nort

by the way of the cephaloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnessed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ignorance. id est: make careful arrangements& ask for further enlightenment. how should we obtain further enlightenment? lii- earth of earth "when one's resting is like that of the back& he loses all consciousness of self: when he walks in his own courtyard& does not see any of the per

ciousness of self: when he walks in his own courtyard& does not see any of the persons in it- then there will be no error" die jovis: began the pantacle of xvi& went on with my fish story; which by the way is the blasting of the old tower of jesus-tyranny. de martis: we have all three been sick in various ways, so that save for beginning the painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now begin again. what shall we do tomorrow die mercuri? x- phallic part of water. the tiger. see line 6. consider the whole course that is trodden& examine the presage which that gives. we still therefore invoke tahuti& read the record up to this point, then obta

ly about my sense of failure in this comment. more i feel that i have not conquered my repulsion to chapter iii. i ask myself too: have i even tried to carry out the instructions in that chapter? i am utterly wretched about the whole matter. i say: have i not failed absolutely to obey the "heavenly vision? i am so miserable that i can only see one course of action: to ask the yi to give a general symbol for my past work in relation to "the book of the law" liv- kwei mei: alas! too true! i have been divided against myself: i have gone in just deep enough to compromise myself, not i when the whole hearted plunge would have brought success. i have been too irritably active& not persistent enough. give a symbol for my right course of action in regard to it 'at the present time& thence onward

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

attribution of the elements to tetragrammaton" the order of the elements to the four-lettered tetragrammaton is: yod is fire, heh is water, vau is air, and heh is earth. we also find in "the concourse of the forces" the following "wow thou shalt observe in the book of the concourse of the forces that unto each of the 4 tablets of the elements is there a sign annexed; i.e, unto the tablet of air a symbol of a t having four yods above it" 4 [this sign is shown in figure 11 "unto the tablet of water being a cross potent, having two letters b.b, a figure 4 and a figure 6, in the angles thereof [this sign is shown in figure 12:1 "unto the tablet of earth, a simple cross potent without additions [this sign is shown in figure 13] 5 "unto the fire tablet there is a circle having 12 rays allotted [

irtue of his white robe he was a person who overcame spirit the goal of all the warriors. he said his world was an unthinkable distance from mine. i then bade farewell and left" sphere group's vision of the letter `c /k i stand on the top edge looking down through space on the astral, where there seems to be waves that move. unlike 164 our earth waves, they seem to be waves from a center. it is a symbol of generative force and is veh. the waves come from a common center, but now there comes an opposing force like a black border, which seems to prevent the outcoming of the waves. the waves are much lighter and brighter; they are more like tongues than waves and are curved and short. they seem to flow where the dragon encircles the astral plane and become merged in it" the only common denomi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

arts in much the same way as one peels off the layers of an onion. this type of approach is needed, as some of the rituals and practices of the g.d. are extremely complex, with a great deal more revelation required concerning hidden meanings. an example of this is from the 5=6 ritual when i.n.r.i. is discussed: the keyword is i.n.r.i, which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as the initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word which is yeheshua or the hebrew name of jesus, formed of the holy letters shin, representing the ruach elohim, placed within the centre of the name tetragrammaton. also it has been interpre

the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to find the actual symbol of self sacrifice. the 2=9 altar diagram, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which was turned around the central pillar of mildness, having three cross bars upon it, representing

ted from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and

, and thus gradually raise and unite myself and divine genius" if it is a very great thing to unite yourself to the genius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is placed between light and darkness. the lid is half light and half darkness: the upper end is the symbol of light, and the lower, the symbol of darkness; while the sides have the colours placed between the light and the darkness. at the head is placed a golden greek cross representing the spirit and the elements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal of t

iousness from ruach to neschamah is one object of the ceremony of the 5=6 ritual: it is a thing which will be more readily understood when the grade of adeptus minor is reached. it is especially intended to effect the change of the consciousness into the neschamah, and there are places where it can take place. the first is when the aspirant is on the cross, because he is so exactly fulfilling the symbol of the abnegation of the lower self and the union with the higher self; there is also the invocation of the angel h.u.a. the second place is when he touches the rose of the representative of c.r. in the vault, when he has taken on himself the symbols of suffering and self sacrifice, and says that his victory is in the cross of the rose. the third place is when he enters the vault in the thi

ZOETIC GRIMOIRE OF ZOS

, and by that act in a measure control it as required, for it will again respond directly to our will. how so? here is the workable supposition: truth is not essential to belief, as it always contains sufficient for us to make our truth, for if you believe a thing or idea is true, then it will become as truth for you. therefore, if we deliberately attach belief to the meaning we give to a sign or symbol, then when we question that sign in our own way, via the subconsciousness, it will answer truthfully. illustration: quite arbitrarily i predetermine that if i. slip on the kerb. it will mean..this. or. that. will happen, and it becomes so. apart from such. omens. there are many other techniques for evoking my good and evil "what can i give unto thee, thou all-giver? i am blind to thy gifts

0 0

he greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the

nitiation itself, you will notice that there are times in the ritual where a mystical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling in this divine light which is initially attracted during the mystical circumambulation. the cross and triangle are very powerful symbols and are not only used in the hall of the neophyte but for several other magical workings. the triangle is also referred to as the triangle of manifestation, and in the charging of a telesmata, it is often placed inside this white triangle, which allows the energies to be infused into it. it is the triangle that the candidate places his hand upon when taking the sacred oath. 45 the pillars

station. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cub

th a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces in t

the great egyptologists birch and bunsen assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss o

0 0 INITIATION CEREMONY

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

kness and would permit evil to exist unchecked, thus making itself as it were the accomplice of that evil. lastly, do not be daunted by the difficulties of occult study and remember that every obstacle can at length be conquered by perseverance. hiero: before you can pass on to the next higher grade of this order you will have to make yourself perfect in the following: 1) the names and alchemical symbols of the four elements. 2) the names, astrological symbols and elemental attribution of the twelve signs of the zodiac. 3) the names and astrological symbols of the seven planets, also their houses, exaltation and triplicity in the zodiac. 4) the names, characters and numerical values of the twenty-two letters of the hebrew alphabet. 5) the names and english meanings of the ten qabalistic se

. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his sceptre and returns the banner of the east to its place. he goes to the west of the altar as hierophant goes to west of altar all turn west hierophant west of altar facing east gives the saluting sign but not the sign of silence taking up rose says hiero: i invite you to inhale with me the perf

1 10 INITIATION CEREMONY

teth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the quer

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ka? images. 105 stated generally in cap. 9, ho asserts of a particular case in cap. 43, and we have no ground for disbelieving his assertion. the existence of real statues at that time in germany, at least in the parts best known to them, would hardly have escaped the researches of the romans. he knows of nothing but signa and fotvias, apparently carved and coloured, which were used in worship as symbols, and on certain occasions carried about; probably they contained some reference to the nature and attributes of the several deities. the model of a boat, signuni in modura liburnae figuratum (cap. 9, betokened the god of sailing, the formac aprorum (cap. 45) the god to whom the boar was consecrated; and in the like sense are to be taken the ferarum imagines on trees and at certain sacrific

3 8 INITIATION CEREMONY

or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the

resents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiok

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 enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with the necessary admission badge

icus to tablet in the south. heg: before you is the tablet of the olympic or aerial planetary spirits with their seals, arathror of saturn, bethor of jupiter, phalegh of mars, och of the sun, hagith of venus, ophiel of mercury and phul of the moon. heg: leads theoricus to tablet in the north. heg: this shows you the geomantic figures with their ruling intelligences, and genii; also the talismanic symbols allotted to each geomantic figure. these are derived from them by drawing lines to the points composing them, so as to form mathematical figures therefrom. a mss. lecture on geomancy is circulated among the members of practicus grade. 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 retur

mps 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 hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero: place the theoricus before the portal of the 31st path, by which he (she) has symbolically entered this grade, from the gr

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be especially potent in ritual or as a focus for meditation. but if you do not find them helpful, there is no need to use them. most rituals are related to the basic human needs for health, love, fertility and prosperity. in chapter 13, seasons and fest

s are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the

rlooking the hills. altars your special place will need to contain an altar. to many people, the word 'altar' summons up images of vast churches with golden crosses or b-movies with dark-robed figures sacrificing damsels on a stone slab in the middle of a deserted moorland. but in magical terms an altar is simply the term for a sacred work space on which you place your tools, candles, incense and symbols for rituals. in practice, many people use their altar every day, as a focus for quiet meditative moments, perhaps at the end of a busy day or early in the morning. such use does not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you onl

d those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pregnancy and childbirth- the home, pleasure and joy. bast was originally a lion goddess who symbolised the fertilising rays of the sun. casting a circle all spells and rituals, however formal or informal, are based on a magical circle. this may be large enough for an entire group

sting a circle all spells and rituals, however formal or informal, are based on a magical circle. this may be large enough for an entire group of practitioners to stand in, or it may be small enough to fit on your personal altar. i have known practitioners who have only a small area create a circle on a table-top and sit facing north, physically outside it but spiritually within, manipulating the symbols within it. i have also known modern witches who will create an instant circle on paper or even on a computer screen. if you have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circle

ABRAMELIN1

usually spoken of as by second-sight. unfortunately, like far too many modern occultists, abraham the jew shows a marked intolerance of magical systems differing from his own; even the renowned name of petrus di abano4 is not sufficient to save the heptameron or magical elements from condemnation in the concluding part of the third book. works on magic, written conjurations, pentacles, seals, and symbols, the employment of magical circles, the use of any language but one's mother tongue, appear at first sight to be damned wholesale, though on a more careful examination of the text i think we shall find that it is rather their abuse through ignorance of their meaning which he intends to decry, than their intelligent and properly regulated use. it will be well here to carefully examine these

d at length on this subject in my notes to the key of solomon, published by me a few years ago) wherefore abraham the jew it appears to me, in his anxiety to save his son from dangerous errors in magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squ

e are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what abraham is undertaking to teach 5 see appendix c, examples of angelic invocation introduction xiv lamech, is how to arrive at practical magical results; rather than the secret wisdom of the qabalah. it is entirely beyond the scope of this introduction for me to give here any lengthy dissertation on the natures, good or evil, of sp

ted people are aware, it is derived from the greek daimon, which anciently simply meant any spirit, good or bad. a work filled with suggestive magical references is the well-known arabian nights, and it is interesting to notice the number of directions in the third book of this work for producing similar effects to those there celebrated. for example, the ninth chapter of the third book gives the symbols to be employed for changing human beings into animals, one of the commonest incidents in the arabian nights, as in the story of the first old man and the hind, that of the three calendars and the five ladies of bagdad, that of beder and giauhare, etc, etc; as distinct from the voluntary transformation of the magician into another form, as exemplified in the story of the second calendar, th

mbols to be employed for changing human beings into animals, one of the commonest incidents in the arabian nights, as in the story of the first old man and the hind, that of the three calendars and the five ladies of bagdad, that of beder and giauhare, etc, etc; as distinct from the voluntary transformation of the magician into another form, as exemplified in the story of the second calendar, the symbols for which are given in the twenty-first chapter of our third book. again these chapters will recall to many of my readers the extraordinary magical effects which faust is said to have produced; who, by the way, as i have before remarked, was in all probability contemporary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black magic o

ABRAMELIN2

ove it from its place that the spirit marked in the sign shall do and execute that which the sign beareth, and that which your intimation86 joined thereto shall indicate; also that in the case that in the sign87 none of them shall be specially named, that all in general shall be obliged promptly and readily to perform the operation commanded; and that if also in the time to come, other (signs or) symbols be made by you which be not here88 included, that then also they (the spirits under astarot) shall be equally bound to observe and execute them also. and when the oath hath been taken, cause the prince in the name of the rest to touch the wand. after this, remove those symbols from the doorway; and call magot, and after him asmodee, and lastly belzebud; and act with all these as you have d

not here88 included, that then also they (the spirits under astarot) shall be equally bound to observe and execute them also. and when the oath hath been taken, cause the prince in the name of the rest to touch the wand. after this, remove those symbols from the doorway; and call magot, and after him asmodee, and lastly belzebud; and act with all these as you have done with astarot; and all their symbols having been sworn unto, put them aside in order in a certain place, so arranged that you can easily distinguish one from another, as regards the subject, operation, or effect, for which they have been made, and unto which they belong. this being done, you shall call astarot and asmodee together, with their common servitors,89 and shall propound unto them their symbols; and of abramelin the

d magot, with their servitors, and shall make them take oath upon their signs in the aforesaid manner. and thus shall you observe this method with the four other sub-princes;90 but first of all convoke them with their common servitors, and make them swear upon the common signs, then amaimon and ariton together, and finally each one apart, as in the first case.91 and when you have put back all the symbols into their proper place, request from each of these last four92 your familiar spirit, and make them repeat its name, which you shall at once write down, together with the time during which they shall be obliged to serve you. then you shall propound unto them the signs of the fifth chapter of the third book;93 and shall make them not only swear upon these symbols (collectively, but also eac

egree be false and lying as regardeth you; also, that if by chance you should assign over one of them unto another person, that he shall act as faithfully by him as by yourself; and, lastly, that they are to fulfil, perform, and execute, that which god for their chastisement hath destined unto them for sentence (of judgment. you shall then observe this form with all the princes, and until:all the symbols shall be sworn to, with the four familiar spirits and the others dominating (them. the sacred magic 74 the sixteenth chapter. concerning the sending them away. oncerning the sending away of the spirits as well during the three days, as hereafter: it is not necessary to observe many ceremonies in order to send away the spirits,95 because they themselves are only too glad to be far away from

d not otherwise license them to depart; that is to say that during the three days, having finished speaking with the four sovereign princes, and afterwards with the eight sub-princes, and received their oath (of allegiance, you shall say unto them that for the present they can go unto their destined place; and that every time that they shall be summoned, let them remember their oath made upon the symbols (and you shall send away) the familiar spirits and all other spirits with the aforesaid words. it is true, however, that as regardeth the familiar spirits you shall tell them that at the time when they are on guard-duty they shall remain near you visible or invisible, in whatever form shall please you, in order to serve you during the destined six hours& of abramelin the mage 75 the sevent

ABRAMELIN3

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 granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things pa

o f o s e d o b o m e s o k (9) r o t h e r o r o r i e t o a r a h h a r a o t e i r o r o r e h t o r (11) m e b h a e r e l i a i l e b i k o s i a h a o r o a h a i s o k i b e l i a i l e r e a h b e m (10) m e l a b b e d e l i n a l s e l i n a k i l b a n a k a k a b b a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information

ations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work

sired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third book consist solely of squares of letters, which may be roughly divided into four distinct classes( b) those in which the whole of the square is occupied by letters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vacant, the

rs of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f squa

ADDTLS

e has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column w rank y does not coincide in nature with column y rank w. we must now approach the reason for this complex series of references of the letters of the tetragrammaton to the squares. according to these attributions, so are certain astrological, tarot, geomantic and hebrew symbols referred to the squares. it will be remembered that in attributing the letters of the name to the great cross, we subdivided the latter into groups or blocks of three squares each. every block was attributed to some one letter of tetragrammaton. now the signs of the zodiac are to be attributed to the great cross, and each of those twelve signs is to be referred to three squares constitutin

gle no. 3: elemental emblem of lesser angle with geomantic figure. triangle no. 4: elemental emblem of letter ruling rank with hebrew of letter corresponding to tarot trump in triangle no. 2. the coloring of these angles is the simplest because it follows its elemental emblem. it has not been mentioned before, but it is the rule, when drawing or painting these pyramids and triangles, to paint the symbols on the appropriate sides in complimentary colors. thus, to take triangle no. 1 of a servient square in the c angle of c, the color will be blue to refer to the element of the tablet as a whole, while the appropriate astrological attribution will be painted on it in orange. this rule applies to all the squares. the method sounds highly complex, but in practice it is much easier than it soun

tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-peh. s.r.m.d. calls attention, in the document s, to some rather interesting that is to say, suggestive, correspondences. it is to be noted that the number of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and 25 amissio to b, are also 26 in number. the ten squares remaiing on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares wil

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ct from the extraordinary complexities which have confused its expression. 3. when it came to the point of preparing a simple analysis of the matter, the question arose: what terms shall we use? the mysticisms of europe are hopelessly muddled; the theories have entirely overlaid the methods. the chinese system is perhaps the most sublime and the most simple; but, unless one is born a chinese, the symbols are of really unclimbable difficulty. the buddhist system is in some ways the most complete, but it is also the most recondite. the words are excessive in length and difficult to commit to memory; and generally speaking, one cannot see the wood for the trees. but from the indian system, overloaded though it is by accretions of every kind, it is comparatively easy to extract a method which

ctive elements, fire, water and air (these are the three 'mother letters' in the hebrew alphabet) the last element, earth, is usually considered a sort of consolidation of the three; but that is rather an unsatisfactory way of regarding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father and mother unite, to produce a son, vau. this son is the exalted state of mind produced by the union of the subject and the object. thi

ALEISTER CROWLEY ACROSS THE GULF

ed; but the others obeyed and made believe to understand, lest their fellows should despise them. so it happened that the more ignorant and stupid any person was the more he feigned understanding; so that the least devout appeared the most devout- as it is unto this day. but for me all these things were as nothing; for i studied ever the nature of osiris, concentrating myself into mysterious pure symbols. i understood why it was said that isis had failed to discover the phallus of osiris, and thus perceived the necessity of horus to follow him in the great succession of the equinoxes. moreover i fashioned talismans of pure light concerning osiris, and i performed in light all the ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the languag

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

e written being cracked and effaced in many places, rendering translation impossible. the magan text, which comprises the creation epic of the sumerians (with much later glosses) and the account of inanna's "descent into the underworld, along with more extraneous matter, is presented. the unique "book of the entrance" has no counterpart in occult literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be traced to mandaic and demotic sources, and are evidently of a much later date than the rites of sumer, the overall appearance of the sea

open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being

t was, and a voice entered into my head and told me the secrets of the scene i had witnessed in one word: kutulu. in that moment, as though whispered fiercely into my ear, i understood. these are the signs carved upon the grey stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write these words: of the three carved symbols, the first is the sign of our race from beyond the stars, and is called arra in the tongue of the scribe who taught it to me, an emissary of the elder ones. in the tongue of the eldest city of babylon, it was ur. it is the sigil of the covenant of the elder gods, and when they see it, they who gave it to us, they will not forget us. they have sworn! spirit of the skies, remember! the secon

her thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formula is "softly, or shout them aloud if the formula is "aloud, but change not one measure lest thou call something else, and it be your final hour. know, seventhly, of the things thou art to expect in the commission of this most sacred magick. study the symbols well, and do not be afraid of any awful spectre that shall invade thine operation, or haunt thine habitat by day or by night. only charge them with them the words of the covenant and they will do as you ask, of thou be strong. and if thou performest these operations often, thou shalt see things becoming dark; and the wanderers in their spheres shall no more be seen by thee; and the stars i

ALEISTER CROWLEY BOOK OF LIES

d of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book for free on: www.abika.com 10 and sperma, and is the exclamation of wonder or ecstasy, which is the ultimate nature of things. note

www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot, who has four weapons, and it must be remembered that this card is numbered 1, again connecting all these symbols with the phallus. the essential weapon of mercury is the caduceus. note (3) fourteen letters. quid voles illud fac. q.v.i.f. 196=14^2 [15] 3 kappa-epsilon-phi-alpha-lambda-eta gamma the oyster the brothers of a'.a. are one with the mother of the child.(4) the many is as adorable to the one as the one is to the many. this is the love of these; creationparturition is the bliss of the one; co

ed from the healthgiving and fascinating sport of fox-hunting, which frater perdurabo followed in his youth. this chapter should be read in connection with "the soldier and the hunchback" of which it is in some sort an epitome. its meaning is sufficiently clear, but in paragraphs 6 and 7 it will be noticed that the identification of the soldier with the hunchback has reached such a pitch that the symbols are interchanged, enthusiasm being represented as the sinuous snake, scepticism as the goat of the sabbath. in other words, a state is reached in which destruction is as much joy as creation (compare chapter 46) beyond that is a still deeper state of mind, which is that. book of lies get any book for free on: www.abika.com 109 [113] 52 kappa-epsilon-phi-alpha-lambda-eta nu-beta the bull-ba

r-mason is attended by 5 fellow-crafts, and each fellow-craft by 3 apprentices, as if the masters were sitting in pentagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, but aleph is also a number of samadhi and mysticism, and the doctrine is therefore that magick, in that highest sense explained in the book of the law, is the truer key. notes (23) l=30, o=70, v=6, e=5=111 (24) a=1, m=40, o=70=111 (25) the trowel is shaped like a diamond or yoni. l=30, a=1, p=80=111 (26) n=50, i=10, n=50, a=1=111. book of lies

d render the humour of the chapter too subtle for the average reader in oshkosh for whom this book is evidently written) book of lies get any book for free on: www.abika.com 121 [125] 58 kappa-epsilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adept

ALEISTER CROWLEY BOOK OF THE LAW

row: they that see thee shall fear thou art fallen: but i lift thee up. ii,54: nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value! ii,55: thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. ii,56: begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. ii,57: he that is righteous shall be righteous still; he that is filthy shall be filthy still. ii,58: yea! deem not of change: ye shall be as ye are& not other. therefore the kings of the earth shall be kings for ever: the slaves

ALEISTER CROWLEY LIBER 777

ure towards perfection--o0oit: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transce

magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and

-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be readily constructed from considerations of their natures as here indicated. line 5. this is the first decan, and begins from cor leonis. col. cxxxviii. astrological symbols are derived from the primary forms cross, crescent, circle. col. clxxiii. for meaning and special function, see original.13 they should, but do not, accurately refer to the divisions of each sign into 7 planetary parts. pietro di abano14 gives: the names of the hours and the angels ruling them. the names of the hours. hours of the day. hours of the night. 1. yayn beron 2. ianor barol 3. na

name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c

cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo

ALEISTER CROWLEY LIBER CHANOKH

s of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the enochian alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is small treatise "further concerning the magical universe" all these letters of the magical alphabet- referred to above- are like so many names on a map. man himself is a complete microcosm. few other beings have this balanced perfection. of course every sun, every planet, may have beings similarly constituted<symbols. and it is certain that all our senseperceptions give only partial aspects of their objects. sight, for instance, tells us very little about solidity, weight, composition, electrical character, thermal conductivity, etc, etc. it says nothing at all about the very existence of such vitally important ideas as heat, hardness, and so on. the impression which the mind combines from the senses c

ppho's "ode to venus" before a probationer of the a. a. who was ignorant of greek, the language of the ode. the disciple then went on an "astral journey" and everything seen by him was without exception harmonious with venus. this was true down to the smallest detail. he even obtained all the four colour-scales of venus with absolute correctness. considering that he saw something like one hundred symbols in all, the odds against coincidence are incalculably great. such an experience (and the records of the a. a. contain dozens of similar cases) affords proof as absolute as any proof can be in this world of illusion that the correspondences in liber 777 really represent facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all

vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his servant< when he has mastered her, so as to heal his father (amfortas, avenge him (osiris, or pacify him (jehovah. but in order to grow to manhood, he must cease to depend on her, earning the lance (parzival, claiming his arms (achilles, or making his club (hercules<
hercules<three remain for a time as neuters among woman, prevented from living the male life, and wander in the waterless wilderness like krishna, jesus, oedipus, chi. tau. lambda- until the hour when, as the "king's son" or knight-errant, he must win the princess, and set himself upon a strange throne. almost all the legends of heroes imply this formula in strikingly similar symbols. digamma. vau the sun- son. he is supposed to be mortal; but how is this shewn? it seems an absolute perversion of truth: the sacred symbols have no hint of it. this lie is the essence of the great sorcery. osirian religion is a freudian phantasy fashioned of man's dread of death and ignorance of nature. the parthenogenesis-idea 34 persists, but is now the formula for incarnating demi-gods

sion) into the final digamma iota digamma of atziluth< the world of pure reality. spelling the name in full, digamma digamma+ iota digamma delta+ alpha lambda pi+ omicron iota nu+ digamma iota= 309= sh t= xx+ xi= 31 the secret key of the law. digamma is the manifested star. iota is the secret life. serpent- light. lamp- love. wand- liberty. wings- silence. cloak these symbols are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalted "devil (also the "other" secret eye) by the formula o

ALEISTER CROWLEY MAGICK WITHOUT TEARS

12 '43 constituted no. 48 in magick without tears and the following chapters from the book of lies "peaches "pilgrim-talk "buttons and rosettes "the gun-barrel and the mountaineer. 18 exquisite pleasure of a function in its normal activity. with a little imagination one can conceive the analogical case of the universe itself; and, still less fettered by even the mildest limitation which material symbols necessarily (however little) suggest "remember all ye that exismagic without tears get any book for free on: www.abika.com 30 tence is pure joy (al, ii, 9. is it too bold to suggest that the gradual merging of all these ways into an interwoven unity may be taken as one mode of presentation of the accomplishment of the great work itself? at least, i feel fairly satisfied the meditation of t

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

e class. but let me furthermore ask you to reflect on the formation of language itself. except in the case of onomato-poetic words and a few others, there is no logical connection between a thing and the sound of our name for it "bow-wow" is a more rational name than "dog, which is a mere convention agreed on by the english, while other nations prefer chien, hund, cane, kalb, kutta and so on. all symbols, you see, my dear child, and it's no good your kicking! but it doesn't stop there. when we try to convey thought by writing, we are bound to sit down solidly, and construct a holy qabalah out of nothing. why would a curve open to the right, sound like the ocean, open at the top, like you? and all these arbitrary symbolic letters are combined by just as symbolic and arbitrary devices to tak

r described by one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of

se "philosophical transactions of the royal society for the advancement of knowledge) it is customary to describe these three schools as yellow, black, and white. the first thing necessary is to warn the reader that they must magic without tears get any book for free on: www.abika.com 81 by no means be confounded with racial distinctions of colour; and they correspond still less with conventional symbols such as yellow caps, yellow robes, black magick, white witchcraft, and the like. the danger 28* a few amendments- very few- have been necessitated by the lapse of time. 29^ weh note: mention fraser source, locate it in g.b. 46 is only the greater that these analogies are often as alluring as the prove on examination to be misleading. these schools represent three perfectly distinct and con

ALEISTER CROWLEY MEDITATION

gs to any hostile force of what might be expected if it caused trouble. to-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. the honey has been taken by the magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. this beeswax is also used in the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, sever

f the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician. the altar is connected with the ark of the covenant, noah's ark, the nave("navis" a ship) of the church, and many other symbols of antiquity, whose symbolism has been well worked out in an anonymous book called "the cannon<altar. for this altar must embody the magician's knowledge of the laws of nature, which are the laws through which he works. he should endeavour to make geometrical constructions t

ss, with the caption beneath "design suitable for top of altar, and below that a geometrical figure of the planets and stars from "the cannon" fig. 3, p. 30, chap. ii. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast with nipple, below this is a scale in inches and below that the caption "the scourge, the dagger, and the chain; enclosing the phial for the holy oil" 64 chapter iv th

ord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not concern us; every word of it is, however, worthy of profound consideration "the lord" is adonai- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter shin, the letter of spirit and of breath. the whole mind of man is rent by the advent of adonai, and is at once caught up into union with him "in the air" the ruach. note that etymo

he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be nemo after him! 107 chapter xi the crown the crown of the magician represents the attainment of his work. it is a band of pure gold, on the front of which stand three pentagrams, and on the back a hexagram. the central pentagram contains a diamond or a great opal; the other three symbols contain the tau. around this crown is twined the golden ureaus serpent, with erect head and expanded hood. under the crown is a crimson cap of maintenance, which falls to the shoulders. instead of this, the ateph crown of thoth is sometimes worn; for thoth is the god of truth, of wisdom, and the teacher of magick. the ateph crown has two ram's horns, showing energy, dominion, the force tha

ALEISTER CROWLEY THE LOST CONTINENT

fied in this manner, as usual with the ancients. this plan of an idea corresponding to each letter was carried out very strictly: thus tla, black, means the stigma or mark of the virgin's womb, ia (hail! greeting 'face to face, from the other peculiarity described above. these few examples will suffice to indicate the singular character of the language* and the way in which its essential dogmatic symbols have been incorporated by the heirs of atlas in the inmost sanctuaries of races which they deemed worthy of such assistance. i must not pass over in silence the question of sacrifice to the gods, to which a passing reference has already been made. such sacrifices were not very frequent; the victims were the 'failures, those who were useless to the social economy* as they represented capita

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

enclosed in double angle brackets<<crowley note. again, for the comment to chapter ii, these may be in need of further correction to the original. all other notes are enclosed in curly brackets, with attribution of origin: weh note. if no attribution of origin is given, the content of the curly brackets is an interpolation of a gap in the ts. these gaps were intended to be filled by hand-written symbols and foreign letters not available on the typewriter used to prepare the ts. they are in a variety of hands, sometimes missing altogether. the accuracy of these interpolations is very high, but not certain. l i b e r a l vel l e g i s sub figura ccxx as delivered by (lxxviii) xciii unto dclxvi with a commentary by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright

ss. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old t

rets our incapacities. it is bad enough to be dependent on scientific instruments for our knowledge of all but the grossest of the wonders and splendours of the universe; but worse that we are aware of an infinite variety of order of phenomena, such as electricity, magnetism, chemical action, and a host of others, which we can explore only by indirect means, interpret only by obviously inadequate symbols, and understand only in terms of arbitrary relations with our animal-sense-perceptions. we know theoretically that every object must react to every other object; and it is evident that each type of reaction may be as overwhelmingly interesting as those which happen to affect us. what unimaginable rapture to be able to observe magnetic fields or molecular movements as directly as we do the

sives 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 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

meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. collision is the only crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppressing sex alt

ALEISTER CROWLEY THE QABALAH

crements the demon-world. now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos unless in that exalted grade in which the one is the many. but the compiler of liber 777 was a great qabalist when he thus entitled his book; 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 (takin

e now that a vision purporting to rpceed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel! not necessarily. suppose he is of a mercurial appearance? 65 is a number of mars. then i conclude that, however beautiful and eloquent he may be, he is a false spirit. the devil does not understand the qabalah well enough to clothe his symbols in harmony. but suppose an angel, even lonely in aspect, not only knows the qabalah your own researches in the qabalah as well as you do, but is able to show you truths, qabalistic truths which you had sought for long and vainly! then you receive him with honour and his message with obedience. it is as if a beggar sought audience of a general, and showed beneath his rags the signet of the

can never do more than touch tiphareth and so receive the ray from chokmah. whereas even st. john makes his son say i and my father are one. and we all agree that in philosophy there can never be (in truth) more than one; this christian dogma says never less than four. hence its bondage to law and its most imperfect comprehension of any true mystic teaching, and hence the difficulty of using its symbols a.c. liber lviii 38 in spiritual dealings, the qabalah, with those secrets discovered by yourself that are known only to yourself and god, forms the grip, sign, token and password that assure you that the lodge is properly titled. it is consequently of the very last importance that these final secrets should never be disclosed. and it must be remembered that an obsession, even momentary, m

ALEISTER CROWLEY THE SWORD OF SONG

fellow in her path, and turned, prepared to scold and rate him! 745 how dare you be on me encroaching? the beautiful young gentleman, with perfect courtesy approaching, bowed deeply, and at once began: fear nothing, mary! all is well! 750 i am the angel gabriel. she bared her right breast (query why) the angel gabriel let fly* concerning conception of a virgin. the sword of song 44 degradation of symbols. essential identity of all forms of existence. practical advice. out of a silver tube a dart shooting god s spirt to her heart 61 755 this beats the orthodox dove-suitor! what explanation could be cuter than gabriel with a pea-shooter? in such a conflict i stand neuter. but oh! mistake not gold for pewter! 760 the plain fact is: materialise what spiritual fact you choose, and all such turn

nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilaration. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley s school have, among all their merits, some genuine intellectual dangers from this tendency to import religions, this free trade in gods. that all cree

d other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols do really awake those macrocosmic forces of which they are the eidola, and it is possible in this manner very largely to increase the magical potential to borrow a term from electrical science. of course, there are bad and invalid processes, which tend rather to disperse or to excite the mind-stuff than to control it; these we must discard. but there is a true magical ceremonial, the centr

rom his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley s own. ambrosii magi hortus rosarum 111 intellectus. deus. h. et s. v. a. luna. quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts of a sea-nymph; and they gleamed r

left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed means ox-goad; aleph, an ox. lamed aleph means no, the denial of aleph lamed, el, god. 2 read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. appendix ii 114 dona virginis. puella urget sophiam sodalibus. the sophic suggler. the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sa

ALEISTER CROWLEY EQ I 1

asses of the people, who then were, as they are now, inherently conservative. weaker brothers; and when once in a position to strike, so thoroughly bullied all competitors that the few who inwardly stood outside the church, 144 to save the bruised skins of the faiths they still held dear, were, for self- preservation, bound to clothe them in the tinsel of verbosity, in wild values and extravagant symbols and cyphers; the result being that chaos was heaped upon chaos, till at last all sense became cloaked in a truculent obscurantism. still, by him who has eyes will it be seen that through all this darkness there shone the glamour of a great and beautiful truth. little is it to be wondered then, in these present shallow intellectual days, that almost any one who has studied, or even heard of

, christ, and mahomet were mad, then indeed is madness the key to the door of the temple. yet if they were only called mad for being wise beyond the sane, then ask you why their doctrines brought with them the crimes of bigotry and the horrors of madness? and our answer is, that though they loved truth and wedded truth, they could not explain truth; and their disciples therefore had to accept the symbols of truth for truth, without the possibility of asking "why" or else reject truth altogether. thus it came about that the greater the master the less was he able to explain himself, and the more obscure his explanations the darker became the minds of his followers. it was the old story of the light that blinded the darkness. you can teach a bushman to add one to one, and he may after some t

the cosmic, the more we dwell in universal in impersonal terms, the truer heirs of science we become "in spite of the appeal which this impersonality of the scientific attitude makes to a certain magnanimity of temper, i believe it to be shallow, and i can now state my reason in comparatively few words. that reason is that, so long as we deal with the cosmic and the general, we deal only with the symbols of reality, but "as soon as we deal "with the private and personal phenomena as such, we deal "with realities in the" 153 "completest sense of the term" i think i can easily make clear what i mean by these words "the world of our experience consists at all times of two parts, an objective and a subjective part, of which the former may be incalculably more extensive than the latter, and yet

ause since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this

en a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that

ALEISTER CROWLEY EQ I 5

ter, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9 13 i 2 b hb:bet 12 venus 7 14 ii 3 g hb:gemel 13 jupiter 4 21 iii 4 d hb:dalet 14 mars 5 27 iv 5 h hb:heh 15 sun 6 30 v 6 v hb:vau 16 saturn 3 32 vi 7 z hb:zain 17_ vii 8 ch hb:chet 18 xviii. xvii. xi 9 t hb:tet 19 english of col. parts of ix 10 i hb:yod 20 xvii. the soul x 20, 500 k hb:koph, hb:koph-final 21_ viii 30 l hb:lamed 2

ments- the demon-world" now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos- unless in that exalted grade in which "the one is the many" but the compiler of liber 777 was a great qabalist when he thus entitled his book; 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

now that a vision purporting to proceed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel! not necessarily. suppose he is of a mercurial appearance? 65 is a number of mars. then i conclude that, however beautiful and eloquent he may be, he is a false spirit. the devil does not understand the qabalah well enough to clothe his symbols in harmony. but suppose an angel, even lowly in aspect, not only knows the qabalah- your own researches in the qabalah- as well as you do, but is able to show you truths, qabalistic truths, which you had sought for long and vainly! then you receive him with honour and his message with obedience. it is as if a beggar sought audience of a general, and showed beneath his rags the signet of th

can never do more than touch tiphereth and so receive the ray from chokmah. whereas even st john makes his son say "i and my father are one" and we all agree that in philosophy there can never be (in truth) more than one; this christian dogma says "never less that four" hence its bondage to law and its most imperfect comprehension of any true mystic teaching, and hence the difficulty of using its symbols. it is consequently of the very last importance that these final secrets should never be disclosed. and it must be remembered that an obsession, even momentary, might place a lying spirit in possession of the secrets of your grade. probably it was in this manner that dee and kelly were so often deceived. a reference to this little dictionary of numbers will show that 1, 3, 5, 7, 12, 13, 17

sms renders him almost unintelligible to me, an affectation which i find intolerable. such fools as it may impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals

ALEISTER CROWLEY EQ I 5

id: 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 arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these ar

the king, which is fashioned like unto the vault of the adepts, or rather it is fitting to say that the vault of the adepts is a vile imitation of it. for there are four sides to the chamber, which with the roof and the floor and the chamber itself makes seven. so also is the pastos seven, 52 for that which is within is like unto that which is without. and there is no furniture, and there are no symbols. light streams from every side upon the pastos. this light is that blue of horus which we know, but being refined it is brilliance. for the light of horus only appears blue because of the imperfection of our eyes. but though the light pours from the pastos, yet the pastos remains perfectly dark, so that it is invisible. it hath no form: only, at a certain point in the chamber, the light is

thee. return therefore instantly unto the earth, and sleep not for a while; but withdraw thyself from this matter. and it shall be enough. thus then was i obedient unto the voice, and returned into my body. w'ain-t-aissha, algeria "december" 9, 1909. 8.10-10 p.m. 122) the cry of the 6th aethyr, which is called maz there cometh into the stone the great angel whose name is av, and in him there are symbols which strive for mastery- sulphur and the pentagram, and they are harmonized by the swastika. these symbols are found both in the name of av and in the name of the aethyr. thus he is neither horus nor osiris. he is called the radiance of thoth; and this aethyr is very hard to understand, for the images form and dissolve more rapidly than lightning. these images are the illusions made by th

rrow; therefore all sorrow is thy portion. this is that which is written "god hath laid upon him the iniquity of us all" for as thy blood is mingled in the cup of babalon, so is thine heart the universal heart. yet is it bound about with the green serpent, the serpent of delight. it is shown me that this heart is the heart that rejoiceth, and the serpent is the serpent of death for herein all the symbols are interchangeable, for each one containeth in itself 135 its own opposite. and this is the great mystery of the supernals that are beyond the abyss. for below the abyss, contradiction is division; but above the abyss, contradiction is unity. and there could be nothing true except by virtue of the contradiction that is contained in itself. thou canst not believe how marvelous is this visi

orship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- myths of the scorpion, or the snake in its many disguises- rosicrucians celestial and terrestrial- alchemy- rosicrucians in strange symbols- robert flood- indian mystic adoration of forms, etc, etc. mysteries of magic: a digest of the writings of eliphas l vi, with biographical and critical essay by arthur e. waite "second edition, revised "and enlarged" 8vo "coth" 1897 (pub. 10"s" 6"d) 6"s" this work fulfils a purpose quite distinct from that of "transcendental "magic "inasmuch as it is not simply translation, but presents in

ALEISTER CROWLEY EQUINOX EQ I 1 2

epy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes 25 for what could be done normally in 3) demands the whole attention. 1.30. drifted into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am as often before in the s

secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking hom

should like to work marching and breathing with this mantra as i did of old with aum tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah strength winning the wings of understanding)[these symbols, allusions, and references will all be found in 777, just published by "the equinox" see advt. ed. 30 6.55. i shall now ceremonially defile the beyt allah with pig, to express in some small measure my utter disgust and indignation with allah for not doing his job properly. i say in vain "labbaik![i am here. ed. he answers,"but i'm "not" here, old boy another leg-pull! he little knows his

d probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must kill h

s contained in the last section 'the stone of the philosophers. here is some fine work."to be obtained of the" walter scott publishing co. ltd. paternoster row, e.c."and through all booksellers""crown 8vo, scarlet buckram, pp. 64. this edition strictly limited to 500 copies. price 10s a. a. publication in class b. book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western a

ALEISTER CROWLEY EQUINOX EQ I 2 2

i 2nd part of three october 18, 1989 e.v. key entry and march 1, 1990 e.v. first proof reading against the 1st edition. done by bill heidrick, t.g. of o.t.o (further proof reading desirable) copyright (c) o.t.o. disk 2 of 3 this is the xywrite word processor version. to print, use substitution tables from printer drivers 3g10x.prn or 3g10x-l.prn, february 1990 e.v. revision or later (new graphics symbols and formatters used this time. a 7-bit ascii version is also available. o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bi

-of-way down which it is a privilege and honour to pass. if we are wild, it is naughty; if wanton- immoral; in innocence we lisp the ten commandments on our mothers' knees, only to break them when we really know what they mean. then comes manhood and its responsibility, marriage with its one pleasure and its forty thousand plagues, as heine says. our birth is a matter of law or chance- equivalent symbols for the unknown; once born, environment, circumstance, position, convention, education, all in their turn come forward to claim us and smother us in their bestial kisses. yet like the streams and the gutters, the drains and the rivers, we all flow, roar, or trickle onwards to the same unknown sea from which we came. sometimes evolution flouts ethics and we have floods, earthquakes, and the

he invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a ban