Michael Wynn's Occult Reference Library
SYMBOLIC,SYMBOLICAL,SYMBOLICALLY,SYMBOLISED,SYMBOLIZED,SYMBOLIZES

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hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword

m mouth to ear. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is_ which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate

and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or masculine and feminine energies. in early masonic initiations, the black and white tile referred to the battle between the archangel michael and lucifer. the altar in the temple is double cubical. it is double cubical because, as the emerald tablet states "the things that are below are a reflection of the things that are above" traditionally, this altar is longer than i

it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings

cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation 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 manifes

0 0 INITIATION CEREMONY

o the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize?

hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neoph

in and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i

s shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cros

1 10 INITIATION CEREMONY

over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation

sm the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent th

4 7 INITIATION CEREMONY

eus: this cross embraces as you see tiphareth, netzach, hod and yesod and rests upon malkuth. the surrounding circle includes chesed, geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsup

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many mode

enting 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, using knots in a symbolic thread, or by creating an image of the object or person and wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and

s done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements- earth, air, fire and water. they all contain symbolic qualities and powers that together form the energies used in rituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rit

h element can most effectively counter excesses of itself. light elemental candles after the altar candles, after you have cast the circles but before lighting any wish or astrological candle. begin in the north, with a green candle. green green is for earth and the north, midnight and winter. a green candle is placed at what would be the 12 o'clock position on a clock, aligned with magnetic or a symbolic north. earth is the element of order, both in nature and institutions such as the law, politics, finance, health and education. it also represents yin, the female, nurturing goddess aspect, mother earth, the home and family, as well as money and security, and is a good element to invoke when you have matters of property or money that need attention. it is also a focus for all rituals agai

as jade or tiger's eye and one or two amber if you have any in your collection (rose quartz or glass nuggets in smoky brown and yellow make good substitutes) begin in the north and make sure the crystals are touching. the square is a sacred geometric form symbolising time and space and so is good for all protective rituals. the square should be just inside the candles. some practitioners create a symbolic square by placing just two crystals in the centre of where each side would be, and you can do this if you prefer. as you create the square, say: safe within, nought to enter, nought to harm, nought within but this benign light of love. thus do i build, thus enclose [insert the name or place to be protected] in light and protection* now create a circle of golden petals, pollen, leaves or p

ABRAMELIN1

ven by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. this example therefore shows clearly that it is not so much the use of symbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square introduction xiii entirely, but are arranged somewhat i

malignant, delighting in every kind of evil, and might easily be mistaken for devils by the uninitiated, save that their power is less; a great proportion are neither good nor evil, irrationally working either; just as a monkey or a parrot might act; in fact such closely resemble animals in their nature, and especially combinations of animals, in which forms distorted and mingled, would lie their symbolic manifestation. introduction xv another very large class, would not act irrationally in this manner; but with intent, only always following the predominant force either good or evil in their then entourage; a spirit of this kind, for example, attracted into an assembly of good persons would endeavour to excite their ideas towards good; attracted among evil-minded persons would incite them

ADEPTUS MINOR INITIATION

"p" third "r" second "k" third "t" second" tkrp" third "which is the veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus mi

ose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these orname

ompted) 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" 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

k, and thy hands bound behind thy back, and rejoice not at his fall. and, in thine intercourse with the members of our order, let thy hand given unto another be a sincere and genuine pledge of fraternity. respect his or her secrets and feelings as thou wouldst respect thine own 'bear with one another and forgive one another' even as the master hath said. v.h. frater hodos chamelionis, what is the symbolic age of the aspirant" hodos "his days are an hundred and twenty years" second "it is written 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary f

ontrary to thy civil, moral, or religious duties. art thou willing to take such a pledge" aspirant "i am (hodos pulls up aspirant's robe over the head) second "are you willing to receive the stripes upon your back as a symbol of your willingness to martyr your flesh in the protection of this order (aspirant answers) hodos (removes the robe. using the whip, he lashes the aspirant 10 times which is symbolic of the 10 sephiroth) second adept: let the aspirant be bound to the cross of suffering (aspirant is lead to the cross of obligation, and his hands and feet are placed through the nooses and cords, two adepts support him while on the cross. third adept prepares to hand cup and dagger to second adept who is standing in front of cross facing the aspirant (second adept holds out rose crucifix

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

sis, because they have no component parts, because they exist by virtue of their very unreason 'certum est quia ineptum' they cannot be expressed, for they are above knowledge. to some extent we can convey our experience to others familiar with that experience to a less degree by the aesthetic method. and this explains why all the good work on yoga- alchemy, magick and the rest- not doctrinal but symbolic- the word of god to man, is given in poetry and art. in my next lecture i shall endeavour to go a little deeper into the technique of obtaining these results, and also give a more detailed account of the sort of thing that is likely to occur in the course of the preliminary practices. love is the law, love under will *tannhauser, written in mexico, o.f, august, 1900. see also my berashith

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rned 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 ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their att

t has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, th

hoppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the

ALEISTER CROWLEY LIBER 777

urse of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole s

gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-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

ted below the eight sub- princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah;

e of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ch

ALEISTER CROWLEY LIBER CHANOKH

re: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighthwing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes editio gliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly 1 [prefaratory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] 2 the holy table plate i. liber lxxxiv 3 part i the s

ronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this order: sol, luna, venus, jupiter, mars, mercury, saturn] the symbolic representation of the universe 4 sigillvm dei meth plate ii liber lxxxiv 5 (3) fili filiarum lucis. s ab ath ized ekiei madimi esemeli (4) filii filiorum lucis. l (el) aw ave liba rocle hagone(l) ilemese see all these names in the heptagram of the great seal. so also there are seven great angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal

e next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name sabathiel continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth the symbolic representation of the universe 6 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the four-dimensional universe in two dimensions as a square surrounded by 30 concentric cir

the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 the four great watch-towers and the black cross within general view7 the symbolic representation of the universe 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. the symbolic representation of the universe 10 the great watch-tower of the north, attributed to earth. plate vi. liber lxxxiv 11 the great watch-tower of the south, attributed to fire. plate vii. the symbolic repr

our mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the symbolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ral context> it did not train itself to hold the sea, and thus, having violated every principle of magick, it was pulled down and broken into pieces by provincialism and democracy, so that neither individual excellence nor civic virtue has yet availed to raise it again to that majestic unity which made so bold a bid for the mastery of the race of man. the sincere student will discover, behind the symbolic technicalities of his book, a practical method of making himself a xxiii magician. the processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be<school have, in recent years, discovered a part of this body of truth, which has been taught for many centuries in the sanctuaries of initiation

tion develops those instruments, the macrocosm and the microcosm extend; but they always maintain their mutual relation. neither can possess any meaning except in terms of the other. our "discoveries" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware of them; but they are even now no more than incomplete ideas, expressed in symbolic terms of a series of relations between two sets of inscrutable phenomena> it is perfectly easy to re-model one's conception at any moment. now there is a traditional correspondence, which modern experiment has shown to be fairly reliable. there is a certain natural connexion between certain letters, words, numbers, gestures, shapes, perfumes and so on, so that any idea or (as we might cal

ent exalts himself, in the course of the ceremony; but the third method is the only one worthy of our consideration. this consists of a real identification of the magician and the god. note that to do this in perfection involves the attainment of a species of samadhi: and this fact alone suffices to link irrefragably magick with mysticism. let us describe the magical method of identification. the symbolic form of the god is first studied with as much care as an artist would bestow upon his model, so that a perfectly clear and 17 unshakeable mental picture of the god is presented to the mind. similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. the invocation will then begin with a prayer to the god, commemorating his physical at

iqon> it is moreover the value of the letter qoph, which means "the back of the head, the cerebellum, where the creative or reproductive force is primarily situated. qoph in the tarot is "the moon, a card suggesting illusion, yet shewing counterpartal forces operating in darkness, and the winged beetle or midnight sun in his bark travelling through the nadir. its yetziratic attribution is pisces, symbolic of the positive and negative currents of fluidic energy, the male ichthus or "pesce" and the female vesica, seeking respectively the anode and kathode. the number 100 is therefore a synthetic glyph of the subtle energies employed in creating the illusion, or reflection of reality, which we call manifested existence. the above are the principal considerations in the matter of aumgn. they s

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 person in rome and the black forest, matters nothing, either to him or to anybody else. what matters is this: true or false, he has found a symbolic form which has enabled him to govern himself to the best advantage "quantum nobis prodest hec fabula christi" the "falsity" of aesop's fables does not diminish their value to mankind. the above reduction of the magical memory to a device for externalizing one's interior wisdom need not be regarded as sceptical, save only in the last resort. no scientific hypothesis can adduce stronger evi

ALEISTER CROWLEY MAGICK WITHOUT TEARS

conventional code of sounds, of knots in string, of magic without tears get any book for free on: www.abika.com 52 carved or written characters- in a word- embark upon the boundless ocean of hieroglyphics or symbols of one sort or another (presently i shall have to explain the supreme importance of such systems; in fact, the universe itself is not, and cannot be, anything but an arrangement of 30 symbolic characters) here we are, then, caught in a net of circumstances; if we are to do anything at all beyond automatic vegetative living, we must consciously apply ourselves to magick "the science and art (let me remind you "of causing change to occur in conformity with the will" observe that the least slackness or error means that things happen which do not thus conform; when this is so despi

n topping your drive, and slicing your brassie, and fluffing your niblick, and pulling your iron, and socketing your mashie and not being up with your putt- that's 6, and you are not allowed to pick up. it's a far cry to the nineteenth, and the sky threatens storm before the imminent night. love is the law, love under will. fraternally, 666 chapter iii hieroglyphics: life and language necessarily symbolic cara soror, do what thou wilt shall be the whole of the law. very natural, the irritation in your last! you write "but why? why all this elaborate symbolism? why not say straight out 15^ weh note: expound here a bit to clarify crowley's attitude toward race. refer to chapter lxxiii. 32 magic without tears get any book for free on: www.abika.com 56 what you mean? surely the subject is diff

technical subjects; but i feel that you have some other, deeper explanation in reserve. after all, most of what i am seeking to learn from you has been familiar to many of the great minds of humanity for many centuries. indeed, the qabalah is a special language, and that is old enough; there is not much new material to fit into that structure. but why did they, in the first place, resort to this symbolic jargon" you put it very well; and when i think it over, i feel far from sure that the explanation which i am about to inflict upon you will satisfy you, or even whether it will hold water! in the last resort, i shall have to maintain that we are justified by experience, by the empirical success in communicating thought which has attended, and continues to attend, our endeavors. but to giv

out 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, though not identical, point- events happen to many of us, and so we are able to construct a symbolic language. my memory of the mysterious reality resembles yours sufficiently to induce us to agree that both belong to the same 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

ish, 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 take on conventional meanings, these words again combined into phrases by no less highhanded a procedure. and then folk wonder how it is that there should be error and misunderstanding in the transmission of thought from one person to another! rather regard it as a miraculous intervention of providence when even one of even

ALEISTER CROWLEY MEDITATION

lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiri

ions are false even in relation to the things on their own plane. such distinctions must be graven deeply upon the surface of the pantacle by the holy dagger. there is only one other of the elemental instruments to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor" this lamp is the light of the pure soul; it hath no need of fuel, it is the

ALEISTER CROWLEY SEPHER SEPHIROTH

ass (ch) rmg a bone; to destroy mrg 244 to be insensible; in deep sleep; in trance (cf. 649) mdr 245 adam qadmon: the archetypal man (lit. geastern man h, scil. ancient) nwmdq md) gall, bile hrm spirit of god l) xwr 246 myrrh rwm vision, aspect h)rm height, altitude mwr gabriel: archangel of water (lit. gmighty one of god h) l)yrbg 247 to overwhelm (ps. 77:17; a flood mrz light, luminary rw)m the symbolic sense (i.e. of scripture, etc; see 400& 510) zmr 248 the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in visi

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

urse some seventy thousand miles, from its previous position. all that we can expect of any statement is that it should be coherent with regard to a series of assumption which we know perfectly well to be false and arbitrary. it is commonly imagined, by those who have not examined the nature of the evidence, that our experience furnishes a criterion by which we may determine which of the possible symbolic representations of nature is the true one. they suppose that euclidian geometry is in conformity with nature because the actual measurements of the interior angles of a triangle tell us that their sum is in fact equal to two right angles, just as euclid tells us that theoretical considerations declare to be the case. they forget that the instruments which we use for our measurements are t

on as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think that we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed be to make the whole curse of separate existence ridiculous, a senseless and inexcusable folly

y that even in the event of his proving all his propositions, the sum of their statement amounts to this, that, so far as he is anybody or anything, he is himself. professor eddington, in the masterly exposition of modern thought already quoted, presents, clearly enough, the case against supposing that any phenomenon soever is a "fact" in any absolute sense. each account of it must be incomplete, symbolic, and variable with the position and faculties of the observer "by his theory of relativity, albert einstein has provoked a revolution of thought in physical science "the achievement consists essentially in this- einstein has succeeded in separating far more completely than hitherto the share of the observer and the share of external nature in the things we see happen. the perception of an

earns, being stirred by its father hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems at first sight to represent something outside himself. it must, in fact, repeat for itself the original magick of nuith and hadith which created it. as they made themselves visible piecemeal by fashioning particular souls, ex

ry star must calculate its own orbit. all is will, and yet all is necessity. to swerve is ultimately impossible; to seek to swerve is to suffer. the beast 666 ordains by his authority that every man, and every woman, and every intermediately-sexed individual, shall be absolutely free to interpret and communicate self by means of any sexual practices soever, whether direct or indirect, rational or symbolic, physiologically, legally, ethically, or religiously approved or no, provided only that all parties to any act are fully aware of all implications and responsibilities thereof, and heartily agree thereto. moreover, the beast 666 adviseth that all children shall be accustomed from infancy to witness every type of sexual act, as also the process of birth, lest falsehood fog, and mystery stu

ALEISTER CROWLEY THE QABALAH

e the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a

d and aour in the introduction to levi s rituel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, 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, 1

10th thyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligibile to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery63 he has risen to understand with the members of the sovereign sanctuary64 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conc

e answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer h (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formul as 5= 6. that they concealed a word answering this problem is also true. my discovery of this word is the main subject of this article. all the foregoing exposition has been intended

ALEISTER CROWLEY EQ I 1

ligion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, b

time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hier

ture of truth, which people were justified in rejecting as unpleasant? i took up again my books on optics and studied the whole subject anew from the beginning. even as i worked, a fear grew upon me: i felt that there was another height before me to climb, and that the last bit of the road would probably be the steepest of all. in the gospels" he went on, in a low, reverent voice "many things are symbolic and of universal application, and it alway seemed to me significant that the hill of calvary came at the end of the long journey. but i shrank from another prolonged effort; i said to myself that i couldn't face another task like 75 the last. but, all the while, i had a sort of uncomfortable prescience that the hardest part of my life's work lay before me "one day, a casual statement stir

or the mystic. the wanton, or the sceptic. the slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse se

ALEISTER CROWLEY EQ I 5

the most abstract forms of the ten numbers of the decimal scale "i.e, the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers in other words, by the spirvth, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some female. now, for some reason or other best known to themselves, the translators of the bible have carefully crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated

nce an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the "five letters of severity" those which have a final form- kaph, men, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 x 40; see 5= 6 ritual. also rp= terror. 300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter of the spirit. descending into the midst of ihvh, the four inferior 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, je

8. 10th aethyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery he has risen to understand with the members of the sovereign sanctuary that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungred and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conce

answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ.8 for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer "h (the letter alike of mother and daughter in ihvh. see liber 418 for lengthy disquisition on this symbolic basis. the answer of the adept to the third form of the problem is given by pi, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formulae as 5= 6. that they concealed a word answering this problem is also true. my discovery of this word is the main subject of this article. all the foregoing exposition has been inten

ALEISTER CROWLEY EQUINOX EQ I 1 2

operation a little more clearly, that one might consider the first day as osiris slain the second as that of the mourning of isis the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5 6 operation (or possibly with one or two more 41 to recapitulate l.v.x. lux, the light of the cross) thence one might proceed to some symbolic passage through the 6 5 grade though of course that grade is really symbolic of this soul-journey, not "vice vers and through 7 4 so perhaps if one could only dare to hope it! to the 8 3 attainment. certainly what little i have done so far pertains no higher than minor adeptship though i have used higher formulae in the course of my working. 1.55. my prana is acting in a feverish m

ALEISTER CROWLEY EQUINOX EQ I 2 2

eil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt

mation 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 and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended in, nor understood by, the outer order. they r

is composed of white bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" the place of the hegemon is between the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the preparer of the ways for the enterer thereby. therefore the reconciler be

on 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 commences by those of hb:qof and hb:tzaddi as though bringing the watery reflux into action. this is the order of the circumambulation; first cometh anubis, the watcher of the gods; next themis, the go

ord of the universe and my own higher soul" and this is the first assertion of the connecting-link between them. then after this connection is established doth the hierophant in the following words raise the candidate to his feet "rise, newly obligated neophyte in the 0 =0 grade of the order of the g. d. in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness" the candidate is then placed in the north, the place of the greatest symbolic darkness, the invisible station of taaur the bull of earth. but therein dwelleth ahapshi the rescuer of matter, osiris in the sign of the spring. that as the earth emergeth from the darkness and the barrenness of winter, so the candidate may thus affirm the commencement of his emancipation from the dar

ALEISTER CROWLEY EQUINOX EQ I 2

ical results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by preparing myself physically and mentally for the experiment, and by seeking in every possible way to intensify and prolong the effect. simple impressions in normal consciousness are resolved by hashish into a concatenation of hieroglyphs of a purely symbolic type. just as we represent a horse by the five letters h-o-r-s-e, none of which has in itself the smallest relation to a horse, so an even simpler concept such as the letter a seems resolved into a set of pictures, a fairly large number, possibly a constant number, of them. these glyphs are perceived together, just as the skilled reader reads h-o-r-s-e as a single word, not letter by lett

r. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow- these are her manifested powers in nature- where also she binds the "great waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of mercury is the caduceus, whose twin serpents show again the dualistic power("note- woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal 169 fire hb:shin "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) behold, then, in thes

the elohim, mem-lamed-aleph-kophfinal aleph-lamed-heh-yod-memfinal, is the manifestations of their presence. now mem-lamed-aleph-kophfinal hath the numeration 91, which also is the number of yod-heh-vau-heh aleph-dalet-nun-yod, wherefore by gematria "tetragrammaton our lord" is the angel now if into the midst of this divided name of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of aleph-mem-nunfinal (also 91) by aiq bekar 1+ 4+ 5= 10- the perfection of the sephiroth> 170 we cast the triple fire of the holy letter hb:shin= 300, we get the name of the godhead incarnate upon earth, yod-heh-shin-vau-heh. but 1+ 2+ 3= 6, which is the numbe

t is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number

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 hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascendin

ALEISTER CROWLEY EQUINOX EQ I 3 2

beyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold

m sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" associate adeptus minor, what is the pass-word formed therefrom "third" aleph: hb:aleph "chief" h: hb:heh "third" yod: hb:yod. 1 see "liber o" the equinox, vol. i, no. 2 "chief" h: h "third" eheieh: hhb:yod hb:heh hb:aleph "chief" mighty adeptus major, what is the vault of the adepts "second" the symbolic burying-place of our mystic founder, christian rosenkreutz, which he made to represent the universe. 208 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagonal sides and beneath the altar, his head being towards the east "chief" mighty adeptus major, why in the centre "second" because that is the point of perfect equilibrium [by this syste

and thine hands bound behind thy back, and rejoice not at his fall. and in thine intercourse with the members of our order, let thine hand given unto another be a sincere and genuine pledge of fraternity; respect his or her secrets and feelings, as thou wouldst respect thine own; bear with one another, and forgive one another_ even as the master hath said. v.h. fra: hodos camelionis, what is the symbolic age of the aspirant "introducer" his days are 120 years [the "third adept" further explains this as follows] this refers to the five grades of the first order, through which it is necessary for the aspirant to have passed before he can enter the vault of the sacred mountain. for the three months' interval between the grades of practicus and philosophus is the regimen of the elements; and

air should carry the matter [the "third adept" then points out to the aspirant that beneath the letters cxx he will find the following v+ x^ which is equivalent to "post annos lux crucis patebo "at the end of the years, i, the light of the cross, will disclose myself (the door of the vault is then opened [the "second adept" then points out to the aspirant that the vault is lit by the rays of the symbolic rose, and that in the middle of the vault stands the circular altar6 with these devices: a.g.r.c "ad gloriam rosae crucis" or a.c.r.g "ad crucis rosae gloriam" followed by "hoc universi compendium unius mihi sepulchrum feci "ie "unto the glory of the rosy cross, i have constructed this sepulchre for myself as a compendium of the universal unity" the rest of the altar symbolism is explaine

o. yellow-green. hb:qof pisces. crimson. 220 further, thou wilt observe that the colours of the paths and the sephiroth form a mutual balance and harmony in the tree [the "chief adept" then greets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one un

ALEISTER CROWLEY EQUINOX EQ I 3

represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there is nothing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its duration, it is true, will be nothing but an immense dream, thanks to the intensity of its colour

sefully 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 strangers, a species of philanthropy made rather of pity than of lo

cian shall be careful to keep the point of the magic sword upon the centre of the sigil. j. now let the magician imagine himself as "clothed outwardly" with the semblance of the form of the spirit to be evoked: and in this let him be careful "not to identify himself" with the spirit, which would be dangerous, but only to formulate a species of mask, worn for the time being. and if he know not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation. this form being assumed, then let him pronounce aloud, with a firm and solemn voice "a convenient and potent "oration and exorcism of the spirit unto visible appearance" at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the "fla

ALEISTER CROWLEY EQUINOX EQ I 4 2

on that knowledge was born with their grandmothers, and has now reached perfection in themselves, for it proves conclusively enough by actual measurements of existing monuments and records that the ancients, hundreds of years ago, were perfectly well acquainted with what we are pleased in our swollenheadiness to call "the discoveries of modern science" every ancient temple was built on a definite symbolic design and was not a haphazard erection of brick and mortar dependent on the" s. d" on the contrary, it closely followed the measurements of the body of christ or of a man which it was supposed to represent. the three great canonical numbers are 2,368 (iesous christos, 1,480 (christos) and 888 (iesous, numerous other numbers also occur but most hinge on these three. here is an example. 88

ALEISTER CROWLEY EQUINOX EQ I 4

"i can't tackle this disease; he says "i "will" tackle 50 this disease" so also with the unknowable, god" priori" first cause, etc, etc, this metaphysical sickness can be cured. not certainly in the same manner as small-pox can be; for physicians have a scientific language wherein to express their ideas and thoughts, whilst a mystic too often has not; but by a series of exercises, or a system of symbolic teaching, which will gradually lead the sufferer from the material to the spiritual, and not leave him gazing and wondering at it, as he would at a star in the night. a fourth dimensional being, outside a few mathematical symbols, would be unable to explain to a third dimensional being a fourth dimensional world, simply because he would be addressing him in a fourth dimensional language

a chakkra" this chakkra is situated near the navel, it is of a golden colour and has ten petals (sometimes twelve, its adept is rudrakhya and its goddess lakini. it is the "solar-plexus" or "city of gems" and is so called because it is very brilliant. this chakkra is the seat of the agni tatwa. also in the abdomen burns the "fire of digestion of food" 82 the following mystical physiology is but a symbolic method of expressing what is night inexpressible, and in phraseology is akin to western alchemy, the physiological terms taking the place of the chemical ones. 83 "shiva sanhita" chap. v. 84 "ibid, chap. v,107, 108, 109. this is probably wrong, as the sun is usually placed in the manip ra chakkra. in the body of a man the pingala is the solar current, the ida the lunar. in a woman these a

ALEISTER CROWLEY EQUINOX EQ I 6

ut the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 36 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the

understand; some few obtain the truth. the technical ability of the artist is the lucidity of his language; it has nothing to do with the degree of his illumination. bougereau is better technically than manet; 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

ALEX SANDERS THE KING OF THE WITCHES

d an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by suc

ar to that of a spiritualist meeting. tentatively alex questioned the rites but the participants sincerely believed that they were practising witchcraft. perhaps he was the only witch left. time has taught alex that many covens use rituals quite different from those handed down by his grandmother, but most of them do have basic similarities, like the names of the guardians of the watchtowers, the symbolic cardinal points of the circle-boreas at the north, zephyrus at the west, eurus at the east and notus at the south. at this time, however, he was inexperienced in the practices of other groups and he was keenly disappointed. on the drive back he admitted as much to the young man who had brought him, and told him he would not be coming again 'i don't blame you' was the reply 'they've been p

allow those sufficiently interested to meet the member of ,one of his covens. many visitors asked to be initiated and within a year or so he had covens in many parts of the country. not all the initiates could be investigated fully, however, and alex had some unpleasant surprises. one eighteen-year- weari ng their robe s, witches walk to the covc nstcad or witches' ring calling down the power the symbolic sex actmaxine plunges the athamc into the chalice the witches' altar. beside it lies the hook 4 sluulows to bring money or prosperit y to a petitioner, the wit ches pass a pentacle rounel the outside or the circle' having brou gh t down the powcr, the witches [111 to the ground old boy from the midlands was initiated into alex's coven and worked diligently until he felt he was ready for t

reek city of naucratis and the towns of am and daphnae, where remains of the pharaohs had been found. he had given some of his papers to pat's grandfather, among them the initiation ceremony of a religion closely related to witchcraft. the god and goddess had different names, but the instructions on calling down the power and on how to use it were identical. this ceremony included the gilding and symbolic embalming of novices so that they might be reborn, and with it alex swore paul and maxine into the cult, having first had to 'adopt' them as his son and daughter. as they lay on the altar before him, side by side in their ornate white robes, alex realized the truth of his vision. they were bound not to eachother asman and wife, as he had interpreted the vision in his crystal, but to him

alex could n.amehis own fee if he changed his mind. in fact alc:x. had never pronounced his curse. he-assumed that the man either had died of natural causes, or had perhaps approached some other witch who had cursed him ithout wang. in any case alex never heard from the pnests of kali again. 104 k.w.-8 los the altar, for instance. that could mean only one thing: it was not being used merely as a symbolic weapon. two or three other details were either omitted or substituted, and alex decided he would stay no longer 'surely you've got time for a drink' said the wom. alexrefused,putthe younger of rist,wocompanions, a newly initiated witch of eighteen, accepted, telling alex he would seehim at the hotel later. filled with foreboding, alex walked round the town, returning to the hotel at frequ

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

, whilst the causal body is slowly absorbed or dissipated. this has led to the expression, sometimes used in occult books, of "the cracking of the causal body" at each initiation, and to the idea of the inner central fire gradually breaking through and destroying the confining walls, and also of the destruction of the temple of solomon through the withdrawal of the shekinah. all these phrases are symbolic wordings, and are attempts to convey to the mind of man fundamental truth from different angles. by the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of emanation. the life within the form mounts up then in triumph to the bosom of its "fathe

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

an physical body and of the planetary physical body, also with the sixth type of energy or force, or the sixth ray. the major scheme over which neptune presides forms a systemic triangle of great interest for esoteric astrologers with the sixth scheme and one other. this is symbolised in the three pronged trident which the god neptune is always portrayed as holding, the prongs being literally the symbolic triangles connected with each other by three lines of force. this planet has also a vital relation to the sixth logoic principle, or buddhi, and therefore the sixth principle of man. no man begins to co-ordinate the buddhic vehicles until he comes under neptunian influence in some life or another. when this is the case, his personality horoscope will show neptunian influence dominating so

e mineral kingdom are analogous to the throat centre. this is all very obscure but hints of much value lie here. it is not possible to give much further information relative to the periodical appearing of the- 678- a treatise on cosmic fire copyright 1998 lucis trust subhuman forms of life. the subject is too obscure, and the detail too vast. until the student has fitted himself to appreciate the symbolic, or hieroglyphic writings of the adepts,22(287) it is impossible for him to grasp the matter. much of the teaching on this matter is found in records in the department of the manu, as it concerns primarily the initial stages of form building. it might be said that the appearance of any life in manifestation is due to primary activity on the part of some entity, which activity is largely t

cter of the hierarchy may be revealed. the symbols for the five hierarchies which have passed on may be stated as follows: 1. a ball of green fire with three rays of rose. 2. a sphere, divided by a tau, in colours green and silver. 3. a bird, with plumage dark and with the eye of radiant fire. 4. two stars of vivid rose linked by a band of violet. 5. an ovoid of colour indigo with five letters or symbolic words within its borders- 730- a treatise on cosmic fire copyright 1998 lucis trust these hierarchies are also classed together and viewed as one and are called in esoteric parlance "the lives of that which appeared, rotated and gathered to themselves the fifth aspect of mahat" this symbol, which signifies the liberation achieved and the gains attained in system one, takes the form of a b

hed. the true nature of the latent idea is ever more potent, complete and full than the form or symbol through which it is seeking expression. matter is but a symbol of a central energy. forms of all kinds in all the kingdoms of nature, and the manifested sheaths in their widest connotation and totality are only symbols of life what that life itself may be remains as yet a mystery. these exoteric symbolic forms are of many kinds and serve many purposes, and this is largely responsible for the confusion in the minds of men on these matters. all symbols emanate from three groups of creators: the solar logos, who is constructing a "temple in the heavens not made with hands" the planetary logoi, who in their seven groups create through seven ways and methods, and thus produce a diversity of sy

he gods" peals forth in the great choir of the heavens, it produces a corresponding colour symphony. this particular mode of identification enables the adept to act as a director in the chorus and to produce the needed colour effects and chords. when he can do this to perfection he is then in a position to take up office as a planetary logos. more it is not permitted to say and the above is but a symbolic way of expressing a basic and difficult truth. the symbol of this path (and the only one it is possible to make exoteric) is a radiant cross of coloured light; it has the long limb formed of the seven colours of the solar spectrum, and the transverse limb is composed of twelve gradations of colours as yet unknown to man. in the centre of the cross is to be seen a five-pointed star in a de

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s the faculty of sight upon the astral plane and is one of the lower "siddhis" or psychic powers. it is achieved through a surface sensibility of the entire "body of feeling" the emotional sheath, and is sensuous perception carried to a very advanced condition. it is misleading and, apart from its higher correspondence, which is spiritual perception, is the very apotheosis of maya or illusion. 4. symbolic vision. this is a faculty of the mental body and the factor which produces the seeing of colours, of geometrical symbols, fourth dimensional sight, and those dreams and visions which are the result of mental activity, and not of astral sight. frequently these visions have a quality of prevision. these four types of vision are the cause of wrong perception and will only produce illusion an

sense reactions. this thought is brought out in some of the translations, but though indicated from one point of view, does not seem to be the main idea intended. freedom from attachment is brought about as the fires of desire are overcome, and though the sacral centre is depicted as having specific relation to the sex nature, yet that sex nature (as it expresses itself on the physical plane) is symbolic of any attachment between the soul and any object of desire other than the spirit. 38. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give- 52- the light of the soul copyright 1998 lucis trust the significant words in sutra 38 are the phrase "the knowledge which dreams give" and in this connection the commentary on sutra 10 is of interest

trust a. lower manas, or concrete mind is the basic factor in the production of the etheric body. b. kama, or desire is the prime factor in calling the dense physical vehicle into being. the two together are responsible for manifested existence. it is well known that the tree of life is depicted with the roots above and the flowering leaves downwards. in the tiny tree of life of the ego the same symbolic presentation holds true. the roots are found on the mental plane. the flowering forth into objectivity and fruition is to be seen on the physical plane. therefore it is necessary for the aspirant to lay the axe to the root of the tree, or to deal with the thoughts and desires which produce the physical body. he must enter the subjective realm if he wants to deal with that which will conti

s not adhere to the technical translation of the sanskrit words on account of the misunderstanding of the words used. literally the translation runs "internal and external purification produces hatred for one's own body and non-intercourse with all bodies" the tendency of students in the west to interpret literally necessitates a somewhat freer translation. the eastern student, more versed in the symbolic presentation of truth is not so liable to make mistakes along this line. in considering this sutra it should be remembered that purity is a quality of spirit. purification is necessarily of various kinds and relates to the four vehicles (the physical body, the etheric body, the emotional body and the mental body) through which man contacts the three worlds of his endeavor. we might, there

eral axiom that every form of every kind is a symbol, or the objective veil of a thought. this when applied, will be found to refer equally to a human form, which is intended to be the symbol (or made in the image) of god; it is an objective form veiling a divine thought, idea or truth, the tangible manifestation of a divine concept. the goal of evolution is to bring to perfection, this objective symbolic form. when a man knows that, he ceases to identify himself with the symbol which is his lower nature. he begins to function consciously as the divine inner subjective self, using the lower man to veil and hide his form, and daily dealing with that form so that it is moulded and wrought into an adequate instrument of expression. the idea is also carried forward into the daily life, in the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

accompanies the phase of divine contact, are so general in their use that we have come to look upon them simply as something couched in mystical phraseology, which means relatively little more than an attempt of the visionary aspirant to express in words the wonders that he has sensed. it seems, however, on investigation, that there is a good deal of meaning in this special terminology and these symbolic phrases. the uniformity of the language, the testimony of the many thousands of reputable witnesses and the similarity of the related occurrences seem to indicate something in the nature of a genuine phenomenal happening. dr. overstreet, in the enduring quest, mentions a large number of those great individuals for whom it is claimed that they were illumined, and points out that "these men

rld of phenomena, and must learn to centre his consciousness in the great central station in the head from whence energy can be consciously distributed as he participates in the great work, from whence he can make a contact with the realm of the soul, and in which he can receive the messages and impressions which emanate from that realm. this is a definite stage of achievement and is not simply a symbolic way of expressing one-pointed interest. the various avenues of sense perception are brought into a quiescent condition. the consciousness of the real man no longer surges outwards along its five avenues of contact. the five senses are dominated by the sixth sense, the mind, and all the consciousness and the perceptive faculty of the aspirant is synthesized in the head, and turns inward an

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ight and energy is the symbol of the soul in that it has within it seven focal points, wherein the condensation, if it must be so called, of the two blended energies is intensified. these correspond to the seven focal points in the solar system, wherein the solar logos, through the seven planetary logoi, focuses his energies. this will be later elaborated. the point to be noted here is simply the symbolic nature of the etheric or vital body, for it is by understanding the nature of the energies displayed and the unified nature of the form and work that some idea as to the work of the soul, the middle principle in nature, can be grasped. 5. the symbolism is also carried forward when one remembers that the etheric body links the purely physical, or dense body with the purely subtle, the astr

hrases to give the gist of what is expressed in the commentary, through the means of a few symbols and a cryptic text. these old scriptures are not read in the way modern students read books. they are seen, touched and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will

o a radiant sun of light. when these three suns are one, brahma breaks forth. a lighted world is born. this literally means that when the soul (symbolized as the solar orb) the mind, and the light in the head form one unit, the creative power of the solar angel can express itself in the three worlds, and can construct a form through which its energy can actively express itself. the lunar orb is a symbolic way of expressing the solar plexus which eventually must do two things: 1. blend and fuse the energies of the lower two centres of force, and 2. raise these fused energies and so, blending with the energies of the other and higher centres, reach the head. all the above embodies a teaching and a theory. this has to be wrought out in the practical experiment and experience and conscious act

sarira or the causal body. there is the vital or etheric body, the vehicle of prana which is the body of golden light, or rather the flame coloured vehicle. there is the body of "dark light, which is the occult way of referring to the hidden light of the physical body, and to the light latent in the atom itself. these three types of energy are referred to in the old commentary under the following symbolic terms "when the radiant light of the solar angel is fused with the golden light of the cosmic intermediary, it awakens from darkness the rush light of anu, the speck" the "cosmic intermediary" is the term given to the etheric body, which is part and parcel of the universal ether. it is through the etheric body that all the energies flow, whether emanating from- 63- a treatise on white mag

. the emotional body, working through the solar plexus centre. d. the head centre, the direct agent of the soul and its interpreter, the mind. these four are in complete accord and alignment. when this is the case, the work of initiation and its interludes of active discipleship become possible. before this time the work cannot proceed. this is foreshadowed in the aspirant when there is enacted a symbolic happening in the light in the head which is the forerunner of the later stage of initiation. in this stage, the soul light penetrates into the region of the pineal gland; there it produces an irradiation of the ethers of the head, of the vital airs; this produces a stimulation of the atoms of the brain so that their light is fused and blended with the other two, the etheric light and the

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

ual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our septenary universe must be considered, and the relation of the threefold human being to the divine trinity must be noted. a general idea of the entire symbolic picture is of value. each student, as he takes up the study of the rays, must steadily bear in mind that he himself-as a human unit-finds his place on one or other of these rays. the problem thus produced is a very real one. the physical body may be responsive to one type of ray force, whilst the personality as a whole may vibrate in unison with another. the ego or soul may find itself up

rplay and activity, to a final identification with the one life. form awareness has to give place to the qualified radiation of the self-conscious spiritual identity which is that of a son of god, appearing through form. this will be finally superseded by two phases of expression wherein there is: 1. a sense of divine synthesis, of which our bodily "well-being" is the lowest form of material, yet symbolic, reflection. it is a sense of coordinated blissful satisfaction, based on realised being. 2. a withdrawal from even this life-awareness to a phase still more intensive and detached, which involves an awareness of the life of god itself, free from form, but still, in a mysterious sense, aware of quality. in the language of mysticism it might be expressed this way "i take a body. that body

n between scientists. in this the workers in the scientific field differ profoundly from those of the religious. the reason for this is to be found in the fact that the true scientist, being a coordinated personality and working therefore on mental levels, works very close to the soul. the developed personality produces the clear distinctions of the dominant lower mind, but (if one may use such a symbolic way of expression) the close proximity of the soul negates a separative attitude. the religious man is pre-eminently astral or emotional and works in a more separative manner, particularly in this piscean age which is passing away. when i say the religious man i refer to the mystic and to the man who senses the beatific vision. i refer not to disciples nor to those who are called initiate

e with the breath divine upon the points of fire, and let him kindle to a blaze that which is hidden, that which is not seen, and so illumine all the spheres whereon god works. i would call attention to the fact that all i can do here is to put into words certain ancient symbols, and so emphasize the process (adopted by the early initiate-teachers) of enunciating a word or sound, which produces a symbolic form, which in its turn, is capable of translation into words. these must in their turn be comprehended intuitively and adapted to individual need, and thus be assimilated into the life practice. otherwise these ancient and interesting ideas, these interpretative names, and these aphorisms, conveying the "power of qualities, are worse than useless and serve but to increase responsibility

d forms. the next few decades will see certain great beliefs substantiated. the work of christ, and his main mission two thousand years ago, was to demonstrate the divine possibilities and powers latent in every human being. the proclamation which he made to the effect that we were all sons of god and own one universal father will, in the future, no longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a scientific pronouncement. our universal brotherhood and our essential immortality will be demonstrated and realised to be facts in nature. he came, he said, not to bring peace but a sword, and esoterically, he has been the "cosmic divider" why? because, in establishing unity, he also makes a distinction between body and soul. body and soul are, however

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

vitality in the gospel story yet to 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

in the divine will must call into activity not only the deepest love of one's heart, but the keenest decisions of the mind. initiation might be regarded as a great experiment. there was perhaps a time, when this process of unfoldment was instituted, that it became possible to enact upon earth certain inner processes known at that time only to the few. then that which was within could be put into symbolic form for the teaching of the "little ones" and could later be undergone openly and expressed for us upon earth by the son of god, the christ. initiation is a living process, and through that process all who duly discipline themselves and voluntarily acquiesce may pass, scrutinised and aided by that band of initiates and knowers who are the guides of the race, and who are known to us under

a new kingdom and stand before that mysterious presence whose light and wisdom shone forth before the world through the person of christ, and whose voice was heard at each of the five crises through which christ passed. then will mankind enter into the world of causes and of knowing. we shall dwell in the inner world of reality, and the outer appearance of physical living will be known to be only symbolic of inner conditions and happenings. then we shall begin to work and live as those who are initiate in the mysteries, and our lives will be regulated from the realm of reality where christ and his disciples of all time (the church invisible) guide and control human affairs- 20- from bethlehem to calvary copyright 1998 lucis trust the goal which they have in view and the end towards which t

nitiatory process. every initiation is preceded by a journey; each stage and each dramatic happening comes at the end of a period of travel. the symbolism of this is apparent "the treading of the path" is a familiar way of describing the approach of a human being to the mysteries. it is interesting to note that today the whole world is on the move. everybody is travelling and journeying a process symbolic of an inner condition of search and movement towards a preordained goal. travel by rail, by steamship and by airplane is today the lot of everyone. groups of people in many countries are being transferred from place to place as economic conditions make possible- 33- from bethlehem to calvary copyright 1998 lucis trust and destiny dictates. we are journeying hither and thither. we are on o

ed maya maria, i.e `the great mary; the mother of adonis was myrrha; the mother of buddha was maya; now, all these names whether myrrha, maia or maria, are the same as mary, the name of the mother of the christian saviour. the month of may was sacred to these goddesses, so likewise is it sacred to the virgin mary at the present day. she was also called myrrha and maria, as well as mary."37 in the symbolic language of esotericism, a cave is regarded as the place of initiation. this has always been so, and a very interesting study of the initiatory process and of the new birth could be made if the many references in the ancient writings to these events which have transpired in caves were collected and analysed. the stable in which jesus was born was in all likelihood a cave, for many stables

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

orce, those words ill convey the true idea. we must, therefore, bear in mind that, as we read and consider this treatise on psychology, we are talking in symbols. this is necessarily so, for we are dealing with the expression of divinity in time and space, and until man is consciously aware of his divinity and demonstrating it, it is not possible to do more than speak in parable and metaphor with symbolic intent to be ascertained through the medium of the mystical perception and the wisdom of the enlightened man. as is often glibly said with little real understanding of the significance of the words used, we are dealing with forces and energies. these, as they cyclically run their course and play upon and intermingle with other energies and potencies, produce those forms in matter and subs

unfoldment of the human consciousness is signalised sequentially by the recognition of life after life, of being after being, and the realisation that these lives are in themselves the sum total of all the potencies and energies whose will is to create and to manifest. in dealing, however, with these energies and forces, it is impossible to express their appearance, quality and purpose except in symbolic form, and the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of

cess which we have considered briefly, namely the stage in the liberation of the spirit which we call identification. all that is possible, even in the case of initiation, is to give the elementary stanzas which convey to accepted disciples some of the significance of the first initiation. as regards identification, the reactions of the illumined initiate are made available to his intelligence in symbolic form, but if- 28- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these forms were described, they would be completely misunderstood. when the third initiation takes place and the wider open door looms before the initiate, he will then discover the meaning of that type of realisation which is here called (for lack of a better name) identification

them to carry on. this treatise is, therefore, somewhat abstruse and quite symbolical. it may appear difficult to comprehend, and it may mean little to some and nothing at all to others. if the disciples of the world are truly struggling and if they are applying practically the teaching given, as far as in them lies, they will find as time elapses, and their reason and intuition awaken, that such symbolic and abstruse statements become clearer and clearer, serving to convey the intended teaching. when this happens, the angel of the presence approaches ever closer, and lights the disciple on his way. the sense of separateness diminishes until, at last, light permeates the darkness, and the angel dominates the life. 2. the two cycles of egoic appropriation- 31- a treatise on the seven rays

very rapidly. for the individual aspirant, the work has always been possible right down the ages, and it is the major task undertaken by disciples at this time. it might be added here that the new group of world servers is composed of those who are engaged in this work for the race, and every person who builds his bridge joins this group of occult "bridge-builders. there is, therefore, something symbolic about the work of our modern bridge builders who join the chasms and span the waters and thus give concrete evidence of the work being done today by advanced humanity. it now becomes possible to consider the process whereby a man bridges the gulf or gap (speaking symbolically) which exists between the personal lower self and the higher self, as the latter functions in its own world. this

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

m which will embody the teaching for the new discipleship and make it practical in application. there are several of these schools and the arcane school is one of the first. they prepare the way for the greater foundations, outlined in my book, letters on occult meditation. 3. the recognition on a fairly large scale of the new group of world servers and their work. 4. the emergence as yet only in symbolic indication of the fifth or spiritual kingdom. 5. the forming of the skeleton structure of the new groups of disciples, the externalisation in embryo of the inner ashrams. these in the new age will multiply and so carry forward the work of integrating the inner and the outer groups and fostering the growth of the kingdom of god on earth. this will bring to public attention the fact of the

her groups. they are peculiarly a linking group. group 9. the head, heart, throat and sacral centres. group 10. the head, heart, sacral centres and the centre at the base of the spine- 34- discipleship in the new age- volume i copyright 1998 lucis trust i wonder, my brothers, if the following sequence of statements will convey anything to your minds? it is a statement of fact and is not the least symbolic in its terminology except in so far as all words are inadequate symbols of inner truths. 1. each group has its inner counterpart. 2. this inner counterpart is a completed whole. the outer results are still only partial. 3. these ten inner groups, forming one group, are related to the ashrams of the masters and are each of them expressive of or governed by ten laws, embodying the controlli

hese four lines of teaching are practically all that is given and all the training offered was of an exoteric nature. you can see for yourselves that it was preparatory in nature and that the training for initiation was so deeply hidden in the emphasis laid upon the relation of guru and disciple that it did not find expression in words and was not, therefore, revealed in any way. the few possible symbolic hints and meanings have been investigated and the erudite esotericist has already drained these sources of information dry. what i am seeking to do is to carry the teaching another stage outward and make exoteric what the master taught his disciple in the ancient days when the fundamental truths anent the universal consciousness had been somewhat grasped by the disciple and the particular

nsciousness had been somewhat grasped by the disciple and the particular had been also successfully worked out in its rightful place and manner by the disciple. the old rule ever remains an unalterable rule that all true esoteric teaching begins with the universal and ends with the particular; this you must ever and always bear in mind. it is my difficult task to put into modern language and into symbolic forms these hitherto unwritten rules. much that has been given out since the time that h.p.b. struggled and worked has been truth, including information anent initiation. much has been fanciful and grievously distorted. when a neophyte first of all applies to the master for the training needed prior to initiation, what would you say was the master's problem? i am assuming that the master

gh all three bodies and thus out into the world of men, carrying love and power. 4. on receipt of these instructions and having in mind their general tenor, choose six short passages which should constitute your seed thoughts for the next six months. choose them from any source you prefer but choose them all at once within a few days of receiving this. if you prefer, you can use the following six symbolic sentences which i have chosen for you. i have chosen them for you because rightly used and understood they can act as focal points for spiritual energy, breaking up that which hinders and pouring a cleansing tide through your personality. you seek to be a channel and you long adequately to serve. this i know. be willing, therefore, to let the "forces of light" enact their will within your

ALICE A BAILEY13 PROBLEMS OF HUMANITY

based upon the previous sound intellectual foundation. these three factors instinct, intellect and intuition provide the keynotes for the three scholastic institutions through which every young person will pass and through which, today, many thousands do pass. in the modern schools (grammar or primary schools, high or secondary schools, colleges or universities) there can be seen an imperfect but symbolic picture of the triple objectives of the coming education: civilization, culture and world citizenship or unity. the primary schools might be regarded as the custodians of civilization; they should begin to train the child in the nature of the world in which he should play his part, teaching him his place in the group and preparing him for intelligent living and right social relations. rea

enturies; older than many of the hindu faiths, and much more ancient than christianity, and there are features in it which have definitely made the jew what he is. it is a religion of taboos, built up carefully to protect the wandering jew as he drifted from one community to another; it is a religion with a distinctly material basis, emphasizing the "land flowing with milk and honey; this was not symbolic in the days of its use, but a presented objective of his travels. the colouring of the religion is separative; god is the god of the jews; the jews are god's chosen people; they must be preserved in physical purity and their well-being is of major importance to jehovah; they have a messianic destiny, and jehovah is jealous of their contacts and interest in any other people or god. to thes

treading on dangerous ground. there is no justifiable quarrel with the religious spirit; it exists and is essential to a full and true life on earth. we can recognize the timelessness of faith and the witness of the spirit, down countless ages, to the fact of god. christ lives and guides the people of the world and he does this not from any vague or distant centre called the "right hand of god (a symbolic phrase, but from close at hand and near to humanity whom he eternally loves. when he said "lo, i am with you all the days, even unto the end of the world, he meant exactly what he said. the approach of the human spirit to its source, to that spiritual centre where divinity rules and to those who guide and direct that approach, will inevitably go on; the way stands eternally open to pilgri

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

es of god. for the first time in human history, the demand of the people of the earth is so potent and so in line with divine direction, in time and space, that the end is inevitably sure; the looked-for spiritual representative must come forth; this time he will not come alone but will be accompanied by those whose lives and words will evoke recognition in every department of human thinking. the symbolic prophecies found in all the world scriptures anent this imminent event will prove their veracity; their symbolism will nevertheless elicit re-interpretation; circumstances and happenings will not necessarily be exactly as the scriptures would appear to indicate. for instance, he will come indeed in the "clouds of the air (matt. xxvi.64, as the christian scriptures say, but of what great i

crisis and tension, humanity itself would force his emergence. the new testament story is true and correct; it is only the man-made interpretations which have misled humanity. in the east there is an ancient legend which has an application today and which holds the clue to the relation of the christ and of the buddha; it concerns a service which, the legend says, the buddha will render christ. in symbolic form, the legend runs that when the buddha reached enlightenment, and experience on earth could teach him no more, he looked ahead to the time when his brother, the christ, would be active in the great service as it is called. in order, therefore, to aid the christ, he left behind him (for his use) what are mysteriously called "his vestures" he bequeathed and left in some safe place the s

today underlie the teaching of all the world religions, and which modern religious teachers should be presenting to the public mind. the first such teacher is of such ancient date that it is not possible to say when he truly lived; even his name is a modernised one, given to an ancient hero-teacher. his name is hercules. he presented to the world, through the form of a pictorial and world drama (symbolic in nature) the concept of a great objective, only to be reached as the result of struggle and difficulty. he pointed to a goal toward which men must make their way, no matter what the obstacles; these obstacles he portrayed in the twelve labours of hercules which were dramas and not factual occurrences. he thus pictured for those who had eyes to see and hearts to understand the nature of

erarchy. in due time, christ came and gave out to the world (mainly through his disciples) two major truths: the fact of the existence of the human soul and, secondly, the system of service (this phrase is used advisedly) as a mode of establishing right human relations to god and to one's fellowmen. he told men that they were all the sons of god in the same sense that he was; he told them in many symbolic ways who and what he was and assured them that they could do even greater things than he had done, because they were divine as he was. these greater things, humanity has already accomplished upon the physical plane and in its control of nature, as christ knew men would, because he knew the workings of the law of evolution. he taught them that service was the key to the life of liberation

he christ (two thousand years ago) was to proclaim certain great possibilities and the existence of great powers. his work when he reappears will be to prove the fact of these possibilities and to reveal the true nature and potency of man. the proclamation he made that we were all sons of god and own one universal father will, in the near future, no longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a proved scientific pronouncement. our universal brotherhood and our essential immortality will be proven to be facts in nature. the ground is being prepared at this time for the great restoration which the christ will engineer. the world religions (including christianity) and masonry are today before the judgment seat of humanity's critical mind; the wo

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

efinitely a humanitarian problem and one which is closely tied up with the fourth kingdom in nature because that kingdom is the meeting-place of the three divine aspects. the jew, with his emphasis upon his position as one of the "chosen people" has stood symbolically throughout the centuries as the representative of the wandering, incarnating soul, but the jewish people have never recognised the symbolic mission with which their race was entrusted, and they have taken to themselves the glory and the honour of the lord's elect. the jew made this mistake and, as an oriental race, the jews have failed to hold before the orient the divine nature of mankind as a whole, for all are equally divine and all are the lord's elect. calvin and all who followed his lead made the same mistake and instea

the nationals of many nations into one federated state with many subsidiary- 27- the destiny of the nations copyright 1998 lucis trust states, instead of subsidiary nations. these two powers function in this way and with this wide objective in order eventually to give to the planet a system of groupings within one national border or empire, and yet with an international implication which will be symbolic of the coming new age technique of government. the second ray of love or of attraction governs from the soul angle the british empire and there is a relation between this fact and the fact that the astrological sign gemini governs both the united states and london. the fluid, mercurial, intuitional mind is closely allied with the divine aspect of love and understanding, producing attracti

he magical protection of the physical form and allied matters. in later days, we have the appearance of alchemy in its many forms plus its search for the philosopher's stone and the teaching as to the three basic mineral elements. they were driven esoterically and from the subjective side of life to search for that which could unify the three lower physical levels and this is in its nature deeply symbolic of racial unfoldment. these levels symbolise the integrated man physical, astral and mental. when to these elements the philosopher's stone is added and has done its magical work, then you have the symbolic representation of the control by the soul of the four higher levels of the physical plane, the etheric or energy levels. of this desirable consummation, the philosopher's stone is the

l story by the journey of mary with the infant jesus into egypt. then followed, as we are told in the new testament, a cycle of thirty years wherein all we know is that the infant jesus grew to manhood and could then take the second initiation, the baptism in jordan, and begin his public service. today the many who in this life have taken the first initiation are entering the long silence of that symbolic thirty years wherein they too will grow to manhood and take the second initiation. this initiation demonstrates the complete control of the emotional nature and of all piscean characteristics. the thirty years can be looked upon as a period of spiritual unfoldment during the three divisions into which aquarius (and consequently the new age now upon us) will be divided. i refer to what is

retelling that great relationship which will distinguish humanity in the coming age, after the tests of the piscean age. such a communion service has never yet been held, but the new age will see it take place. 2. the story of the upper chamber in which the disciples met and arrived at a true recognition of the risen christ and at a perfect and complete understanding of each other in spite of the symbolic diversity of tongues. they had a touch of prevision, of prophetic insight, and foresaw a little of the wonder of the aquarian age. the vision in men's minds today is that of the aquarian age, even if they recognise it not. the future will see right relationships, true communion, a sharing of all things (wine, the blood, the life and bread, economic satisfaction) and goodwill; we have also

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nto 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 stand is not all that has to be done. a good memory may remind you that a series of lines forming a triangle or a series of triangles signifies the trinity, or any series of triplicates within the macrocosmic or microcosmic manifestation. but that activity and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. it must be remem

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 one between the exoteric reading of a symbol and th

p till now, as the group was incomplete and the inner cohesion needed strengthening. now i can do so, as the group members are functioning together with a much increased inner relationship, and a "spirit of love" has been shed abroad among you through the group reaction to each other's need in the recent period of glamour. it is my intention, therefore, to change your work somewhat, retaining the symbolic phrases as an exercise for your intuitional insight, but dropping the consideration of the more formal and visual symbols. you have not gained from these symbolic forms what has been hoped, for the concrete- 11- glamour: a world problem copyright 1998 lucis trust mind of the majority of the group members simply increased the form aspect, and the remainder needed not this method of instruc

osed by an arbitrary board of directors, such as a group teacher or teachers (of whom i might, of course, be one) but are the outcome of the conditions to be found upon the path itself. they carry the warrant of a man's own soul and are the result of the experience of millions of travellers upon that path. i will give you these six rules (even as i gave them to another aspirant*(1) in ancient and symbolic form, translating them as well as i can from the ancient records, stored in the hall of wisdom, and available to all earnest disciples, such as you. the six rules of the path (rules of the road) i. the road is trodden in the full light of day, thrown upon the path by those who know and lead. naught can then be hidden, and at each turn, a man must face himself. ii. upon the road the hidden

m from material things carries with it its own beauty and reward, its own joy and glory. thus he is liberated to live the life of the mind. the glamour of sentiment holds the good people of the world in thrall, and in a dense fog of emotional reactions. the race has reached a point wherein the men of good intention, of some real understanding and owning a measure of freedom from the love of gold (symbolic way of speaking of the glamour of materiality) are turning their desire to their duty, their responsibilities, their effects upon others, and to their sentimental understanding of the nature of love. love, for many people, for the majority indeed, is not really love but a mixture of the desire to love and the desire to be loved, plus a willingness to do anything to show and evoke this sen

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

; his astral consciousness is responsible for sending out the quality aspect; and the form aspect is sent out as he says the word very softly and in a whisper. the above is a good exercise and very simple; telepathic power should greatly increase if one faithfully follows these four stages up and within, down and without in the work of transmitting. during the first or form stage one may use what symbolic forms one likes to embody the word, for such a word as "will" has no appropriate form like "pool" has; one may, if he choose, preserve the word form, seeing it letter for letter or as a whole. but one must be sure to end with the picture form or the word form with which he began; and that he sends out, at the close, what he formulated at the beginning. to summarise: a group of disciples w

themselves- 92- telepathy and the etheric vehicle copyright 1998 lucis trust through the seven major glands of the endocrine system. i have said earlier that the intersecting energies in the etheric body of the planet are at this time a network of squares. when the creative process is complete and evolution has done its work, these squares will become a network of triangles. necessarily this is a symbolic way of speaking. in the book of revelations which was dictated 1900 years ago by the disciple who is now known as the master hilarion, reference is made to the "city which stands four-square" the etheric vehicle of the planet was inherited from a former solar system, with the purpose or intention in view of its transformation into a network of triangles in this solar system. in the next o

the angle of the hierarchy, conditions are somewhat different. you have the seven centres portrayed as lotuses, with varying numbers of petals; nevertheless there is always preserved and recognisably present a triangle, at the very heart of the lotus; always there is the triangle with its communicating point, and to this we give the name, the "jewel in the lotus" you have therefore the following symbolic presentation of the lotus, and you would do well to study it with care. the personality of the man is conditioned by the circle, which is the emanating influence of the lotus, and an interplay is thereby set up. the lotus itself is conditioned by the soul and in its turn conditions the "sphere of influence in the aura of the lotus" thus reaching into and conditioning the personality life

vine expression. much emphasis has been placed by teachers in the past upon the "killing out" of the centres below the diaphragm, or upon the transference of the energies of these centres into their higher correspondences. this i also have pointed out in other writings and instructions, because it is a definite way in which to convey essential truth. these methods of expression are, however, only symbolic phrases, and to that extent are true; nevertheless, at the close of the evolutionary process every single centre in the etheric body is a living, vibrant and beautiful expression of the- 97- telepathy and the etheric vehicle copyright 1998 lucis trust basic energy which has ever sought to use it. they are, however, energies which are dedicated to divine and not to material living, and are

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

beat upon and play through our little planet, but they have omitted to take into adequate consideration the emanating qualities and forces which are the contribution of our earth's etheric body to the larger whole. this we will consider later, but i felt the necessity of calling your attention to it at this time. another point which should here be noted is that the influence of the moon is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appea

saturn. this is the planet which conditions primarily the point in evolution where choice definitely becomes possible, where rejection of opportunity or its acceptance can consciously be undertaken, and the shouldering of personal responsibility becomes a recognised fact in a planned and ordered life. this point in the human evolutionary process is spoken of in the old commentary in the following symbolic phrases- 12- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "amid the whirling forces, i stand confused. i know them not, for, during all my past, they swept me up and down the land wherein i moved, blinded and unaware. from place to place and point to point, they drove me up and down the land and nowhere was there rest. i know them now and here i

t upon the waning influence of the planets to hold down the consciousness aspect of the man. ponder upon this, for it embodies a deep esoteric truth. thus, two potent streams of energy cosmic and systemic reach man via the conditioning planetary centres of force (the seven planetary schemes in the solar system and their corresponding seven centres in the planet on which we live) and pour into the symbolic "twelve houses" through their medium. it is for this reason that our solar system is spoken of as one of "intrinsic duality (love-wisdom) and that the major task of man is the "regulation of the pairs of opposites" the theme of duality, therefore, runs through the whole story of man's development. upon all the three planes of human unfoldment the reconciliation goes forward. 1. upon the p

e lodge: 1. the common cross. the e\ a\ degree 2. the fixed cross. the f\ c\ degree 3. the cardinal cross. the m\ m\ degree much will come to light in masonry when its astrological implications are studied and understood. much also will be revealed anent individual life and purpose when the fate of certain planets (when in the various zodiacal signs) is properly investigated and grasped and their symbolic significances interpreted. for instance, it is well known theoretically and mathematically that, 1. the sun is exalted in aries. here the sun stands for the life of the spirit which comes to full expression as the result of the great evolutionary process, initiated in aries. the life of god which in this sign is "swung into activity" eventually achieves consummation. latency becomes poten

e individual human being, the microcosm. it is interesting to compare the symbolism and the underlying truth connected with the lesser and the greater zodiacs and with their twelve month and their 25,000 year cycles. they bear out much that i have given you anent the soul, influenced by the esoteric planets eventually, and the personality, influenced by the orthodox planets. the greater zodiac is symbolic of the soul and the lesser of the personality. in the personality cycle, the lesser zodiac conditions the- 68- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust personality career and the twelve planetary houses are of dominant importance. later the influence of the twelve signs supersedes the influence of the planets. i would like also to emphasise p

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

the earth chain, which later may be incorporated in the second edition. extracts from the ancient manuscripts, and the reading of certain stanzas and data in the hierarchical archives have been also shown to mrs. bailey and roughly translated by her and corrected by the tibetan. a knowledge of the ancient language is not necessary in this work, as the most ancient manuscripts are ideographic and symbolic, and when sufficient stimulation is present the viewer becomes aware of the meaning and can transcribe it. 4. bringing through after sleep that which has been seen or heard while out of the physical body at night. this method was employed in connection with the stanzas at the close of the book, and also with the charts. certain of the definitions found in the book were procured in this wa

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

t sound and whole: it will then disintegrate, under the natural process, and its constituent atoms will pass back into "the pool of waiting units" until they are again required for the use of incarnating souls. again, on the subjective side of life, the process is repeated, but many have already learnt to withdraw from the astral body without being subject to that "impact in the fog" which is the symbolic way of describing the death of a man upon the astral plane. he then withdraws on to the mental level, and leaves his astral carcass to swell the fog and increase its density. i seek to point out, therefore, that my avoidance of medical technicalities will be deliberate, though we shall refer often to the physical body and to the diseases of which it is a prey. secondly, i seek today to gi

al life of all. to these problems of individual or separative existence and of its opposite, the sacred word, the om, is intimately related. it might be said in the words of an occult manual on healing, given to advanced disciples, that "he who lives under the sound of the aum knows himself. he who lives sounding the om knows his brother. he who knows the sound knows all" then, in the cryptic and symbolic language of the initiate, the manual goes on "the breath of life becomes the cause of death to the one who lives within a shell. he exists but- 79- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust he is not; the breath then leaves and spirals to the whole "he who breathes forth the om knows not himself alone. he knows the breath is prana, life, the flui

t by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the summit of the rod" as it is called in the old commentary. the above is a piece of information which is of small value, except in so far as it presents a truth, completes a picture, and gives the student a symbolic idea of that which is essentially a distributing agent of the will energy of deity- 89- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 2. the ajna centre. this is the centre between the eyebrows and is found in the region of the head just above the two eyes, where it "acts as a screen for the radiant beauty and the glory of the spiritual man" a. it co

he sublimated energies of desire or the true love of the heart. h. this centre, having only two real petals, is not a true lotus in the same sense as are the other centres. its petals are composed of 96 lesser petals or units of force (48+ 48= 96) but these do not assume the flower shape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symbolically, therefore, the two arms of the cross upon which the man is crucified two streams of energy or light placed athwart the stream of life descending from the monad to the base of the spine and passing through the head. the idea of relativity is one that must ever be held in

day. its purpose is to guard health, to balance the bodily equilibrium in certain important aspects of the physical nature, and it symbolises the third aspect of intelligence and of substance impregnated with mind. it is in reality connected with the holy ghost, or the third divine aspect in manifestation "overshadowing (as the bible expresses it, the mother, the virgin mary. the parathyroids are symbolic of mary and joseph and the relation they hold to the overshadowing holy ghost. it will eventually be determined that there is a close physiological relation existing between the thyroid gland and the pineal gland, and between the parathyroids and the two lobes of the pituitary body, thus bringing into one related system the entire area of the throat and of the head. g. just as the head sy

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

as to education, and certain basic methods are universally employed. countries vary greatly in the application of methods, and systems differ very considerably. all, however, teach these same fundamental things; they teach the youth of the country to read and write and to attain a fair measure of ability to deal with figures through instruction in elementary arithmetic. these three are curiously symbolic of the whole evolutionary unfoldment of the race. reading has to do with the clothing of ideas with form and is related to the first step in the creative process, wherein deity, governed and impelled by an idea (embodying god's purpose- 16- education in the new age copyright 1998 lucis trust and plan, converted that idea into the desired substance and clothed it with the needed outer appe

when that occurs man can become a conscious creator on the physical plane. from these major lines of energy lesser lines can radiate at will. it is upon this knowledge that all future intelligent psychic unfoldment must be based. in the above paragraph and its implications you have a brief and inadequate statement as to the science of the antahkarana. i have endeavoured to express this in terms, symbolic if you will, which will convey some general idea of the process to your minds. we can learn much through the use of the pictorial and visual imagination. many aspirants have already established the following links of the bridging antahkarana: 1. from the physical to the vital or etheric body. this is really an extension of the life thread between the heart and the spleen. 2. from the phys

hasising. these two principles, when properly taught and understood, will lead to the intensive culture of the individual and then to his recognition of his responsibility as an integral part of the whole body of humanity. in the schools of today (grammar or primary schools, high schools or secondary schools, universities or colleges, using terms in general use) there can be seen an imperfect and symbolic picture of the triple objectives of the new education: civilisation, culture, unification. the grammar or primary schools might be regarded as the custodians of civilisation; they must fit the child for citizenship, teach him his place as a social unit, and emphasise his group relations, thus fitting him for intelligent living and evoking the racial memory through the courses given, in or

karana. this is the new and true science of the mind, which will utilise mental substance for the building of the bridge between personality and soul, and then between the soul and the spiritual triad. this constitutes active work in substance subtler than the substance of the three worlds of ordinary human evolution. it concerns the substance of the three higher levels of the mental plane. these symbolic bridges, when constructed, will facilitate the stream or flow of consciousness and will produce that continuity of consciousness, or that sense of unimpeded awareness, which will finally end the fear of death, negate all sense of separateness, and make a man responsive in his brain consciousness to impressions coming to him from the higher spiritual realms or from the mind of god. thus he

cannot here deal. parenthood is the result, and the ordained result, of the relation of two animal bodies, and i would have you ponder even if ineffectually upon the wider group implications of this statement. parenthood is what makes a state, a nation, and a group possible as far as manifestation is concerned, and here again the vastness of the problem is staggering. parenthood has also a close symbolic relationship to the hierarchy, for the family unit is the symbol upon earth of the hierarchy, and it is through the two facts of sexual relationship and physical birth that the vast hierarchy of souls can achieve physical manifestation and attain spiritual perfection in the three worlds of human evolution. one could (and this fact should be carefully borne in mind) divide the hierarchy in

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

refully protected the group and all work she does as an intermediary between you and me. i do not psychometrise them. let me endeavour to explain. all detailed, outer forms are expressions of some subjective significance which is the cause of their appearance and which can be discovered by those who can function in the world of meaning. 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 symb

u will note, therefore, that it is my intention to give you such hints. this i shall do from the angle of initiation and in preparation for the second or the third initiation. bear this in mind. hitherto i have not taught you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke the intuition and thus arrive at the three meanings which they hold for you, and for disciples like you. there are literally seven meanings, but i would advise you to confine yourself to the comprehension of the first three. there will be one meaning for your personality, indicating certain brain and mind

to the earlier technique. in the religion of the future, three years will always be given to training the youth of the period (from the ages of fifteen to eighteen) in a preparatory technique of approach. the stages in the second year's activity were as follows: 1. the recognition by the group members of the necessity for a closer group relation within the circle of the group and with me. this is symbolic of the recognition of the world need of love, as exemplified by an attitude of goodwill and understanding, and a closer approach by humanity to the hierarchy. in the past, the religious emphasis upon the esoteric side of instruction has been the approach of the individual man to the god within, to his own higher self, the soul, the first master. in the future, the emphasis will be upon th

e success of the previous three days' work by the group) became a definitely proven possibility. by training you in these early stages in the attempt to contact me, i- 38- discipleship in the new age- volume ii copyright 1998 lucis trust was laying the ground for two eventualities: your future contact with your master, prior to initiation, and a contact with the hierarchy. this was intended to be symbolic of humanity's future contact. c. the three days succeeding the full moon period then were considered. in these days, it was pointed out, the personality could become conscious of the success of the previous work done and the subsequent contact. that realisation would be facilitated by an inner attitude of registration (by the mind) of that which the soul has sought to impress upon it at t

vity. he proceeded with his usual avocations, but at no time whilst so occupied was he to lose sight of the inner orientation and specific recollection. all the time he was outwardly busy, he was simultaneously occupied with a constant realisation of a retreat inward, a heightening of his vibration, and a raising of his consciousness. b. on the day of the full moon, you were asked to go through a symbolic performance in the realm of the creative imagination, and through the medium of its agent, visualisation. this performance involved the following steps: 1. the recognition that in the blue disk, at the end of the golden pathway, was an ivory door which was slowly opening into a room with three windows. 2. the recognition that the group, as a unit, was advancing into that room and there, u

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ystems, correspond to the three major rays of synthesis, of idealism, and of intelligence, which are only other names for the rays of will or power, of love-wisdom and of active intelligence. 4. government by dictatorship. this type of government divides itself into three parts: a. rule by a monarchy, limited usually today by the will of the people, or rather by the politicians of the period, but symbolic of the ultimate rule of the hierarchy under the kingship of the lord of the world. b. rule by the leader of some democratic country, who is usually called a president, or by some statesman (no matter by what name he may choose to be called) who is frequently an idealist, though limited by his faulty human nature, by the period in which he lives, by his advisors, and by the widespread corr

ions. a close study of this tabulation will bring you much of knowledge. however, it only expresses the present situation in this interim period between the old piscean age which is passing and the new aquarian age which is coming in. it depicts this present world cycle. the emphasis of the rays changes in connection with the last two types of energy expressions quite constantly, because they are symbolic (in this day and age) of the personality nature in its physical and emotional forms. i wonder whether you can grasp the implications of this paragraph. when the mind aspect (the third aspect of the personality) is more fully developed, then the focus of the effort of the dark forces will change and the problem of the jews will disappear. mankind is not yet handling its problems intelligen

upon earth, the same procedure is being followed as was used in the earlier stage of founding the fourth kingdom. the "seven men, each on his own lot" reach a moment of tension and of creative power wherein the seeds of life, which they contain within themselves, can come to fruition, and groups of such appearing seeds can appear in the world "on their own lot" putting it more simply and in terms symbolic, and therefore more easy of understanding, we might state that the seven rays, expressing themselves in the human family through the seven ray types, are now at the stage of unfoldment where the process can be carried forward into the formation of the seven ray groups, and these in their totality will express the kingdom of god. groups will be formed which will be outstandingly of a parti

ossible to make anent this complex problem. with broad generalities i cover the past, indicate the effects which are now being experienced in the present, and forecast the future. it was the coming into incarnation of the spiritually self-conscious human being which is the inciting cause of the present conflict. had the sons of god not "come in unto the daughters of men (which is the biblical and symbolic way of expressing the great relationship between spirit and matter which was established in the human kingdom, had the spiritual entities which are humanity itself not taken unto themselves material forms, and had the positive spiritual element not attached itself to the negative material aspect, the present world conflict would not be taking place. but the divine plan of evolution was ba

prince of peace will lead his people through war to peace. those who think only in terms of peace as they understand it and desire it are apt to forget the biblical implication that the prince of peace takes a definite part in the battle of armageddon (now in full progress. after achieving victory, he will then lead his triumphant cohorts through the gates into "jerusalem" the city of peace. the symbolic and practical significance of this is becoming increasingly apparent. this notable event can and will take place when the free will of the people, blended by invocation and prayer, can make this possible- 170- the externalisation of the hierarchy copyright 1998 lucis trust divine intervention could also take the form of a cataclysmic happening which would bring aggression to an end throug

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

real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust ii. an emergence into manifestation of the subjective aspect in man. one of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestatio

for us in the next phrase or sentence of rule i. 3. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. in these words you have the key to group initiation. the light of the higher initiations can stream in when it is evoked by the group love. that light is clear and cold, but produces the needed "heat" which is a symbolic word used in many of the world scriptures to express living, spiritual energy. i said "spiritual energy" and not soul force, and herein lies a distinction which you will some day have to grasp. this group love is based upon the egoic aspect of the will to which we give the name "sacrificial love" this does not connote happy relationships between individual members of the group. it might

ducing sequentially the burning fire, the clear cold lighted fire, and the consuming divine fire. thus in parables the truth goes out, and gradually the initiate grasps the uses of heat, warmth, light and energy; he arrives at an understanding of self-will, sacrificial will and shamballic purpose, and only love (self-love, group love, and finally, divine love) can reveal the significance of these symbolic words and the occult paradoxes which confront the true aspirant as he attempts to tread the way. as we continue our studies of the rules to be followed by those receiving initiate-training, i would remind you of certain things, some of them already touched upon but requiring re-emphasis. any usefulness which these rules may have for you will be dependent upon your grasping a few basic ide

asic instructions are given. each of them indicates the new attitudes imposed upon all who have taken initiation. they cannot be interpreted in terms of the path of discipleship or of probation. the ordinary and easily-arrived-at significances mean little to the initiate mind. let me briefly consider them so that clarity of concept, though not of detail, may prevail. a. out of the fire. this is a symbolic way of indicating that the personality life is definitely and finally left behind. it is this phrase which gives the clue to the initiation which is referred to in this rule. each of these rules contains within itself the clue to the particular initiation to which reference is being made. the rules are not placed in their right order, having sequential reference to the seven initiations

nded, releases the soul from the realm of glamour and of enchantment. it is the sound of liberation, the great note of resurrection and of the raising of humanity to the secret place of the most high when all other words and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound is the sole expression of the ineffable name, the secret appellation

ALICE BAILEY THE LABOURS OF HERCULES

discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides the myth the nature of the test- 1- the symbols labor iii- part 2 gathering the golden apples of the hesperides the field of the labor the three symbolic constellations the lesson

e symbols labor iii- part 2 gathering the golden apples of the hesperides the field of the labor the three symbolic constellations the lesson of the labor labor iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capture of the doe or hind qualities of the sign the cardinal cross the stars at-one-ment with capricorn symbols the three symbolic constellations the lesson of the labor labor v the slaying of the nemean lion the myth the number five the story of the myth the field of the labor the three symbolic constellations the lesson of the labor labor vi seizing the girdle of hippolyte- 2- the labours of hercules the myth introduction interpretations of the myth the two ways the constellations and stars the mutable cross and th

h a reading of his story, fresh interest may be evoked in the mind of the bewildered aspirant, and such a picture painted of universal sequential development and destiny that he will go forward with fresh courage. we shall trace the story of hercules and endeavor to show how he, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain episodes and events which portray for all time the nature of the training and attainments which characterize the man who is nearing liberation. he stands for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinit

ld be when coupled to intelligence. when linked to a high grade intellect and with mental powers oriented to divine knowledge, they will produce that knower of god whose influence becomes worldwide and who can both love and teach his fellowmen. so hercules was trained in all accomplishments and could take his place with the thinkers of his time. we are told also that his height was four cubits, a symbolic way of expressing the fact that he had achieved his full growth in all departments of his fourfold personality, man, we are told, is the cube "the city that stands foursquare. physically, emotionally and mentally, he was developed and to these three factors is added a fourth, a soul in conscious possession of its mechanism, the developed personality. having achieved his growth and having

is what hercules, at the age of eighteen, is setting out to do. he must tread the path whereon all the hidden things can be brought forth into the light; he has reached the point where he can achieve knowledge of himself and can begin to investigate the hidden forces of nature. this is the problem of all disciples. the next episode in his career is his marriage and the birth of three children, a symbolic way of expressing the truth that he made at-one-ment with psyche, the soul. from that union [22] the three aspects of the soul were born or began to manifest themselves. he began to know the nature of the spiritual will and to use it in the directing of his life. he experienced the workings of spiritual love and became conscious of the need to serve. spiritual mind began to reveal truth t

AN INTRO TO STUDY OF THE KABALAH

, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one

gos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source: zohar i. 145, 168; ii. 97. now what is it that dwells for a time in this 'coat of skin" as genesis in chapter 3, v. 21, calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and these are seated in the fourth world of effects, the material universe. now it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basal idea remains the same: just in a similar way the principles of man's constitution, as stated in different hindoo books, also vary, but the root i

ANALYSIS OF THE 5 6 INITIATION

trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the

ankh (crux ansata) the ankhs (crux 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

ht, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, 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

nds of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant

tk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of

BEHOLDERS OF NIGHT

the alchemical elixir of endless existence, the very core essence of the luciferian and vampyre. az may also be related to kali, the goddess who devours and brings life. the vampyre in this aspect is one who feeds of the blood- lifeforce or the nectar of the mind, the imagination, thus revealing the vampyre as a solitary being who holds no need in the actual draining of blood. the blood itself is symbolic, as an invocation to the dark well of the fallen angels, the subconscious or imagination (iblis, shaitan. az is connected with the word, azhi, meaning a serpent. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars

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

to evolve both in tibetan texts and scholarly research. geoffrey samuel s classification scheme, discussed below, is most helpful toward this end because it incorporates the two-part system explored in de nebesky-wojkowitz s work with the taxonomy of deities provided by giuseppe tucci in his monolithic opus, tibetan painted scrolls. this scheme involves four major divisions. first, there are the symbolic tutelary deities (tib. yi dam; skt. i..adevat) of tantric buddhism (also called vajray.na, the form of buddhism practiced in tibet. these deities are encountered at the highest levels of buddhist monastic ritual practice. de nebesky-wojkowitz intentionally ignores this category of beings in his study. second are the transcendental deities( jig rten las das pa i srung ma, who consist of th

t are intentionally placed within intermediate spaces. such spaces signify the ubiquitous nature of these settings, as well as the potential for these sacred arenas to be recreated in the process of summoning the deity. the ma..ala the ma..ala, sanskrit for "circle" is one of the most powerful religious symbols in buddhism. it has its origins in early vedic rituals and is still recognized for its symbolic wealth in hinduism. in buddhism, particularly esoteric buddhism, the symbolism and significance of the ma..ala has flourished. because of this, a great deal of scholarship exists on the ma..ala and its multilayered significance. i discuss it here, however, to relate it further to the exploration of buddhist cosmology in tibet. furthermore, we will see how ma..alas relate to the iconograph

972, p. 39. 116 for further references on the "supine demoness" see gyatso 1987, who provides a survey of this myth in multiple contexts, and miller 2003, who discusses this legend in the context of the consolidation of the tibetan empire. for a feminist interpretation, see marko 2003. see also blondeau and gyatso 2003. 60 mythographic landscape of tibet along a buddhist narrative parallel to the symbolic reenvisioning of the tibetan past through a buddhist lens, as discussed in chapter 2. significantly, such a symbolic reenvisioning through temple construction can also be found in the architecture of samy monastery, intentionally structured like a ma..ala (figure 21. thus, the ma..ala becomes a method of control, superimposing the order of a buddhist universe on a hostile land. on a small

300.2: og min cho phrul bstan pa i zhing khams na/ zhe sdang gdug pa me dpung bar ba'i klong/ rakta chags pa i rba klong khrugs pa i dkyil/ dmar nag gru gsum bar ba i dkyil khor na/ bcom ldan das dpal rta mgrin rgyal po nyid/ khams gsum dbang du sdud pa i ting nge dzin bsgoms par sngags so. 61 subsequent propitiation is initiated by establishing the abode of the deity within the world through the symbolic drawing of the ma..ala. while snellgrove and davidson have provided excellent descriptions behind the history and purpose of the ma..ala, i would actually combine their two approaches and extend it further within the context of tibet. the ma..ala is an important element because of its ability to reshape the landscape. through the process of ritual, the ma..ala is drawn as a sacred locatio

invocation rituals similar to those explored in this chapter. 120 see especially samuel 1993, pp. 270-308, 499-524. 71 ritual materials before discussing the ritual programs, it is necessary to describe briefly some of the key ritual materials that are constructed and used during these activities. these ritual implements are found in many tibetan rituals and their purposes vary depending on their symbolic significance and role within the specific junctures of a ritual. most of these materials are offerings and thus represent various magical and precious objects. in the texts, these materials, represented symbolically within the ritual program by colored water or dough, tend to be described as substances such as blood, hearts, bones, and flesh from human or animal sources items generally co

BLACK WITCHCRAFT

actitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (sa

itches, 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 initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark, or stigma, may have been a reference to some form of tattooing. the story may have originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themsel

is mark was later equated in the times of witchcraft persecution with the marks given to initiates of the cult. historically, cain is recognized as an initiator throughout various heretical societies, including the ancient 8 toadsman fraternity, the skull and bonesmen, and the horse whisperers- nathaniel j. harris, witcha, a book of cunning (mandrake of oxford) this mark is represented as being a symbolic marking of antinomian commitment, of being awakened to the path of the devil and his bride, to becoming through the daemonic spirit inherent within our blood. this dynamic process has been represented in the luciferian witchcraft grimoires in various manners, in yatuk dinoih, i have presented a system coherent with cainite workings based on the isolated spirit as embodied in the flesh of

BLAVATSKY H P ANTHROPOGENESIS

and enos, son of man of ch. iv. v. 26, after adam, the first androgyne, after adam kadmon, the sexless (the first) logos, adam and eve once separated, come finally jehovah-eve and cain-jehovah. these represent distinct root-races, for millions of years elapsed between them. hence the aryan and the semitic theo-anthropographies are two leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in this way. i. the unknowable, referred to in various ways in rig vedic verse, such as "nought was" called, later on "parabrahm" the[[diagram (ain, nothing, or the "ain-soph" of the kabalists, and again, the "spirit (of god) that moves upon the face of the waters, in genesis. all these are identical. moreover, in genesis, ch. i, v. 2, is plac

, millenniums hence, the invention instead of the discovery of radiant matter to prof. crookes. hermes was not the inventor, or even the discoverer, for, as said in the foot-note, thot-hermes is a generic name, as is enoch (enoichion, the "inner, spiritual eye, nebo, the prophet and seer, etc. it is not the proper name of any one living man, but a generic title of many adepts. their connection in symbolic allegories with the serpent is due to their enlightenment by the solar and planetary gods during the earliest intellectual race, the third. they are all the representative patrons of the secret wisdom. asclepios is the son of the sun-god apollo- and he is mercury; nebo is the son of bel-merodach; vaivasvata manu, the great rishi, is the son of vivisvat- the sun or surya, etc, etc. and whi

ruth is that, without entering into too minute details, it is easy and permissible to show that (a) the seven dwipas apportioned to priyavrata's septenary progeny refer to several localities: first of all to our planetary chain. jambu-dwipa alone representing our globe, the six others are the (to us) invisible companion globes of this earth. this is shown by the very nature of the allegorical and symbolic descriptions. jambu (dwipa "is in the centre of all these (the so-called insular continents) and is surrounded" by a sea of salt water (lavana, whereas plaksha, salmalia[[vol. 2, page] 321 the hindu symbolization. kusa, krauncha, saka and pushkara, are "surrounded severally- by great seas of sugar-cane juice, of wine, of clarified butter, of curds, of milk" etc, etc, and such like metapho

ging from it on the following morning, he typified the resurrection of life after the change called death. in the great mysteries his figurative death lasted two days, when with the sun he arose on third morning, after a last night of the most cruel trials. while the postulant represented the sun- the all-vivifying orb that "resurrects" every morning but to impart life to all- the sarcophagus was symbolic of the female principle. this, in egypt; its form and shape changed with every country, provided it remained a vessel, a symbolic navis or boat-shaped vehicle, and a container, symbolically, of germs or the germ of life. in india, it is the "golden" cow through which the candidate for brahminism has to pass if he desires to be a brahmin, and to become dwija("reborn a second time. the cres

. of great britain, etc) considering that our race has reached its fifth sub-race, how can it be otherwise[[vol. 2, page] 472 the secret doctrine. in his supposed monotheism over the heathen, whom his law commanded him to hate* a commandment now gladly accepted by the christian too, in spite of another and later commandment "love each other" both india and egypt had and have their sacred lotuses, symbolic of the same "holy of holies- the lotus growing in the water, a double feminine symbol- the bearer of its own seed and root of all. viraj and horus are both male symbols, emanating from androgyne nature, one from brahma and his female counterpart vach, the other, from osiris and isis- never from the one infinite god. in the judaeo-christian systems it is different. whereas the lotus, conta

BLAVATSKY H P COSMOGENESIS

sm "has science" says one of its ablest advocates, edward clodd "revealed anything that weakens or opposes itself to the ancient words in which the essence of all religion, past, present, and to come, is given; to do justly, to love mercy, to walk humbly before thy god" provided we connote by the word god, not the crude anthropomorphism which is still the backbone of our current theology, but the symbolic conception of that which is life and motion of the universe, to know which in physical order is to know time past, present, and to come, in the existence of successions of phenomena; to know which, in the moral, is to know what has been, is, and will be, within human consciousness (see "science and the emotions" a discourse delivered at south place chapel, finsbury, london, dec. 27th, 188

ramid will not be found to agree with those of solomon's temple, the ark of noah, etc; or because mr. parker's quadrature of the circle is rejected by mathematicians. for mr. skinner's reading depends first of all on the kabalistic methods and the rabbinical value of the hebrew letters. but it is extremely important to ascertain whether the measures used in the evolution and building of the aryan symbolic religion, in the construction of their temples, the figures given in the puranas, and especially in their chronology, their astronomical symbols, the duration of the cycles, and other computations, were, or were not, the same as those used in the biblical measurements and glyphs. for this will prove that the jews, unless they took their sacred cubit and measurements from the egyptians (mo

arving on the crest walls of the mountains of south america, older by far, it is averred, than the races now living. the strangeness of these tracings is in that they exhibit the outlines of a man stretched out on a cross* by a series of drawings, by which from the form of a man that of a cross springs, but so done that the cross may be taken as the man, or the man as the cross; thus exhibiting a symbolic display of the interdependency of the forms set forth "it is known that tradition among the aztecs has handed down a very perfect account of the deluge. baron humboldt says that we are to look for the country of aztalan, the original country of the aztecs, as high up at least as the 42nd parallel north; whence, journeying, they at last arrived in the vale of mexico. in that vale the earth

fter having defined it as the unknown deity, abstract, impersonal, sexless, which must be placed at the root of every cosmogony and its subsequent evolution, is equivalent to saying nothing at all. it is like attempting a transcendental equation of conditions for the true values of a set, having in hand for deducing them only a number of unknown quantities. its place is found in the old primitive symbolic charts, in which, as shown in the text, it is represented by a boundless darkness, on the ground of which appears the first central point in white- thus symbolising coeval and co-eternal spiritmatter making its appearance in the phenomenal world, before its first differentiation. when "the one becomes two" it may then be[[footnote(s* for instance, when he terms the "first cause- the unkno

en found of a name of god being derived from the attribute of goodness. to the latin races it comes from the aryan dyaus (the day; to the slavonian, from the greek bacchus (bagh-bog; and to the saxon races directly from the hebrew yodh or jod. the latter is[[diagram, the number-letter 10, male and female, and jod the phallic hook- hence the saxon godh, the germanic gott, and the english god. this symbolic term may be said to represent the creator of physical "humanity" on the terrestrial plane; but surely it had nothing to do with the formation or "creation" of spirit, gods, or kosmos! chaos-theos-kosmos, the triple deity, is all in all. therefore, it is said to be male and female, good and evil, positive and negative: the whole series of contrasted qualities. when latent (in pralaya) it i

BLUE EQUINOX

gy, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection illustrated by the seven-fold permutation of the dyad. the equinox 16 liber lxxviii: a complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. liber lxxxiv. the completion of this book (begun in equinox i, vii, viii, which explains the system of the universe devised by dr. john dee (queen elizabeth.s astrologer) and sir edward kelly. liber cmxxxiv. the cactus. an elaborate study of the psychological effects produced by anhalonium lewinii (mescal buttons, compiled from the actual records of some hundreds o

ted by the tarot trumps. liber cd. liber tav vel kabbal trium literarum sub figur cd. a graphic interpretation of the tarot on the plane of initiation. liber lviii. this is an artical on the qabalah in the temple of solomon the king, equinox v. liber lxiv. liber israfel, formerly called anubis. an instruction in a suitable method of preaching. liber lxxxiv. vel chanokh. a brief abstraction of the symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. its publication is at present incomplete. liber dxxxvi. batrachophrenoboocosmomachia. an instruction in expansion of the field of the mind. curriculum of a.a. 35 liber d. sepher sephiroth. a dictionary of hebrew words arranged according to their numerical value. this is an encyclop dia of the h

of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f reconcilers child of powers of waters j lord of gates of matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a.a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i th

BOOK OF BLACK SERPENT

popotamus, and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength. 12. neshimiron- whose colors are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes. in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; that of asmodai is as a bloated, bestial man, but in a crouching position. at the south-east angle are placed the evil adam, a goat-headed skeleton-like giant; and a thousand- headed hydra serpent; everchanging and distorted countenance. at the north-east angle is aggerath, the daughter of mac

ord lieutenant governors: esther ix.3; eleven days from horeb, deut. i.2; the word where in deut. xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom, etc. in the evil palaces, the first containeth kether, chokmah and binah. unto kether is attributed kerethial, which meaneth cut off from god (psalm xxxvii, v.34; when the wicked are cut off (from god) and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of dual, giant heads, with bat-like wings; they have not bodies for they are those who seek continually to unite themselves unto the bodies of other beings and forces. unto chokmah are referred the dukes of esau and the ghogiel (from og, king of bashan, or, as

ah are referred the satariel or harasiel, the concealers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black

BOOK OF PLEASURE

, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste

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 what we already know. directly we ask ourselve

s no need for crucifixion. drugs are useless. smoking and laziness the more difficult. this knowledge leaves its stratum in company with the energy or desire returning to the ego. it escapes the ego's resistance by associating with similar images, memories, or experiences relative (recieved in this life, that the mind contains, and crystalizes itself by their symbolism. hence most illumination is symbolic, and must be subsequently translated (chapters on symbolism, automatic drawing as means to art& note on sacred letters omitted) on myself. conceiving, thou hast given no sign of life. in claiming thee, a labour of creating value, is nothing worth holding, nothing satisfying; the realization of thy inhibition all? by self-effacement would seem reality. this self, how empty! how prolific of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

y from all walls being done in a neutral color, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated

incidentally, if you have nothing else, you can burn incense in any saucer-like vessel. if you are using charcoal briquets and are afraid of the vessel cracking, simply fill it with sand and that will absorb the heat. salt and water dishes are found on most witch altars. salted water represents life (salt itself symbolizes semen, as is detailed in an interesting essay by ernest jones, titled the symbolic significance of salt. baptismal water, or "holy water, is nothing more than salt and water. the dishes you use can be of any type. some people even use sea-shells as containers. during rituals it is usual to drink some wine (or fruit-juice, if alcohol is not possible. to toast the gods, a libation is always poured first. when meeting outdoors this can simply be poured on the ground. but w

t, cave or building of some sort, where the novices are taken. there they begin their training. a cleansing, externally and internally, is the next important part. with some primitives this might include complete removal of all body hair. it would certainly include a period, or periods, of fasting and of sexual abstinence. in certain areas there are also various dietary taboos prior to fasting. a symbolic death is one of the major parts of initiation, though some primitives do not realize that it will be only symbolic and fully expect to actually be put to death. with some tribes it does include actual dismemberment; perhaps circumcision, tattooing, the amputation of a finger or the knocking out of a tooth. ritual scourging is another, more common, symbolic form of death. or the death coul

s a new name; a new name is given to a newly elected pope. on excavating at pompeii, there was found a villa, named the "villa of mysteries. this was where everyone in ancient italy originally went to be initiated into the orphic mysteries. in the initiation room itself there are frescoes painted around the walls showing a woman going through the various stages of initiation. in this instance the symbolic death was a scourging. part of the revelation of knowledge came from the initiand scrying* with a polished bowl. the final scene shows her, naked, dancing in celebration of her new birth. the scenes are typical of the palingenesis of initiation. the full initiation into witchcraft contains all the above elements. there is not quite the literal separation, at the start, but you will, of co

ave separated yourself from others in the sense of absorbing yourself in your studies of the craft. you will also spend much time alone, meditating on what you are about to undertake. you will cleanse yourself, by bathing and fasting only bread, honey and water are allowed for twenty-four hours prior to the actual initiation and by sexual abstinence. at the ritual itself, rather than any rigorous symbolic death or dismemberment, you will experience a blindfolding and binding, which symbolize the darkness and restriction of the womb. as you are "born, these restrictions will fall from you. you will gain new knowledge as certain things are revealed to you, and then receive a new name. you will be welcomed to your new life by your brothers and sisters of the craft. the full initiation is a ve

CASE PAUL F THE BOOK OF TOKENS

tion of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the ad

assume that the mystical trial by fire has something to do with initiation into the qabalah. 3 the serpent of temptation is nachash, n ch sh, whose name is the number 358, the number of the name messiah. m sh i ch. 4 "the time of the decree" is moade, m v o d, and the number of this word is 120, the same as that of the letter [142] c o m m e n t on s a m e k h name, samekh, s m k. 120 is also the symbolic hebrew number of the perfected life of man" his days shall be an hundred and twenty years; genesis 6: 3. this number is also prominent in rosicrucianism, as the result of the continuous multiplication of the first five digits: 1 x 2 x 3 x 4 x 5 "strengthening, in the next section of the meditation, is mawkheen, m k i n, which also adds to 120 "the plenitude of my great name in the abode o

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

n in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who seite 2 wicca01.txt kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many mode

enting 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, using knots in a symbolic thread, or by creating an image of the object or person and seite 18 wicca01.txt wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified

s done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements- earth, air, fire and water. they all contain symbolic qualities and powers that together form the energies used in rituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rit

fectively counter excesses of itself. light elemental candles after the altar candles, after you have cast the circles seite 50 wicca01.txt but before lighting any wish or astrological candle. begin in the north, with a green candle. green green is for earth and the north, midnight and winter. a green candle is placed at what would be the 12 o'clock position on a clock, aligned with magnetic or a symbolic north. earth is the element of order, both in nature and institutions such as the law, politics, finance, health and education. it also represents yin, the female, nurturing goddess aspect, mother earth, the home and family, as well as money and security, and is a good element to invoke when you have matters of property or money that need attention. it is also a focus for all rituals agai

as jade or tiger's eye and one or two amber if you have any in your collection (rose quartz or glass nuggets in smoky brown and yellow make good substitutes) begin in the north and make sure the crystals are touching. the square is a sacred geometric form symbolising time and space and so is good for all protective rituals. the square should be just inside the candles. some practitioners create a symbolic square by placing just two crystals in the centre of where each side would be, and you can do this if you prefer. as you create the square, say: safe within, nought to enter, nought to harm, nought within but this benign light of love. thus do i build, thus enclose [insert the name or place to be protected] in light and protection* now create a circle of golden petals, pollen, leaves or p

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

horizon line, symbolized by water. they believed that on death human beings would pass into the other realm, a land paralleling that of the living and inhabited by ancestors, ghosts, and spirits who were able to affect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human beings, according to this model, exist in the middle domain, between earth and sky

ilient african spirituality. similarly, theophus smith, a theologian of black religion, identifies "conjuring culture" as the impetus for a biblical hermeneutic, a source for envisioning the ways that black religion "reenvision[s] and transform[s] lived experience and social reality" in creative expressions of ritual, speech, and writing. conjure, in this latter instance, possesses figurative and symbolic significance.[1] in this book i have highlighted the origins of conjure and its role as a means of healing and harming. in the present day, african american conjuring traditions have given way to more diverse forms of supernatural practice. for most persons spiritual healing is a private matter, but its material products are visible in the nearest botanica, where charms, multicolored cand

CHRONOLOGIA RORISPERGIUS

ianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of moses narboni. c.1350? reuben zarfati "iggeret purim" symbolic interpretation of the theory of the sefirot(italy) 1356 pope innocent vi imprisons the catalan alchemist john of rupescissa 1357 hortulanus' commentary on the emerald tablet of hermes 1358 francesco petrarch discussed alchemy in de remediis utriusque fortunae c1360-c1450 plethon, george gemisthos. taught philosophy at constantinople and studied zoroastrianism, as well as occult teachings

COLLIER IRENE CHINESE MYTHOLOGY

: how was the gift of music different from the gifts of fire, food, and weapons? a: the gift of music spoke to a person s soul and emotional well-being. music went beyond the basic needs for survival, such as food, fire, and shelter. it uplifted the people s spirit and encouraged them to keep a literary history or oral tradition. chinese mythology 40 expert commentary the tortoise and yarrow have symbolic meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingl

COMMENTARY ON THE SEAL OF THE NINE ANGLES

ions] in geometry a singularity identifies a locus only; there is no extension in any direction. even the locus is "both there and not, since it has no dimensions at all. hence there are an infinite number of loci, for example on a one-inch- long line: an interesting mathemagical paradox. second angle: duality. the profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a lin

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

lets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing

DARK GODS

ilar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. t

gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense the purpose of the cosmic cycles and the opening of the gates since `atazoth' as a word means `an increasing of azoth' see chant illustration. davcina: female form along the 19th. path. to be vibrated. useful in works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthunae: word of power (kthunae) to be vibrated to bring forth this entity. budsturga: a blue, aetherial entity related to 13th. path. tradition relates it as a dark god, of female aspect, trapped i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

takeover of planet earth was achieved by what i call the luciferic consciousness. i use this as an overall name to describe the force which attempts to work through all life forms, human and extraterrestrial, to control the planet. it is an extremely negative energy operating from the fourth dimension. the luciferic consciousness takes two main forms. different cultures give these forms different symbolic names. one seeks to imprison us in the material world by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring posi

was available to everyone then, i believe, as an everyday part of life. in those periods, there was no physical 'death. the consciousness withdrew from the body when it chose to do so. we will be doing this again as the transformation of this planet and humanity proceeds. another theme which connects channelled information from many sources purporting to be extraterrestrial civilisations and the symbolic stories in the ancient texts and legends across thousands of years, is that of a war in the heavens, possibly a war between extraterrestrial civilisations for control of this galaxy. i feel this relates to the struggle between two consciousness streams on the fourth dimension, for the control of this one. lemuria was the creation of one of these streams, atlantis the work of the other. it

l potential. it is an opportunity we are going to grasp and we are going to do it peacefully. not with physical force, but with love. i want to tell this story as simply as possible without getting lost in complexities. i will therefore use some simplistic terms for two overall streams of thinking, which seek rather different futures for planet earth. the prison warders, as i will call them, is a symbolic name for the fourth dimensional consciousness which took over the planet and delinked humanity, vibrationally and genetically, from our full potential and higher knowledge. i don't wish to present this in reality as a simple 'light v dark 'good v evil' thing because we are all part of the same whole anyway, all aspects of the same one consciousness that we call god or creation. we all hav

r it .blond haired and blue eyed. the "aryan 'master race' described by adolf hitler. these were the 'gods' described in the sumerian tablets, this story goes, and as time passed they used their advanced knowledge of genetics to create a new race of earth people- the white race we see today. this was symbolised by the story of adam and eve and forbidding them to eat from the tree of knowledge was symbolic of the plan to keep the earth races ignorant of who they really were. in effect, a slave race was created and this has continued to the present day. the contactees said that it was the melchedekans who became known as the elohim in the biblical texts. i think this fourth dimensional force is known by many names. the original earth people were the black, red, and other native peoples of th

dea of the sabbath can be found in the sumerian day of rest, the sabattu. the jewish peoples were held in captivity in babylon and, when they were freed by the persians, they took many of the babylonian stories and beliefs back to palestine. these found their way into the old testament of the bible and through that into the new testament. today's religions are the recycling of ancient beliefs and symbolic stories which have been added to and twisted under the guidance of the prison warder consciousness, until the original meaning has been lost under an avalanche of myth and invention. so often when you investigate the origin of the foundation stories of the religions, you find the same basic themes with different names for the alleged heroes and villains. for the christian version of jesus

DAVID ICKE CHILDREN OF THE MATRIX

ill today, vast swathes of humanity are obsessed with, and their every action based upon, this fairy tale being historically accurate. just one story about one "man" has had that staggering scale of human consequence, ancient and modern. and yet, as we shall see, the gospels are nonsense if taken literally, with no historical foundation whatsoever. they are merely the most exploited versions of a symbolic, not literal, story that you find all over the world in all its detail thousands of years before the name "jesus" was first mentioned. t 12 children of the matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood wa

be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the oldest races in asia minor, now turkey, well over a thousand years before the manufacture of "jesus. it is just one of countless symbolic deities of whom the same story was told millennia before christianity. others are accepted to have been myths and not to have literally existed. but not jesus. while christians laugh at those "pagan" tales and condemn them as evil, they ask the rest of the world to believe, indeed have insisted on pain of torture and death, that their version of the same story is somehow literally true wh

volved from a primitive past to the technological "cutting edge" of today. many thousands of years ago, as detailed in streams of ancient accounts across the world, there was great technological knowledge on this planet and a global society controlled by races of beings, which humans came to know as "gods. it is a minefield to decipher which of these gods were flesh and blood real, and which were symbolic of the sun, moon, planets, natural cycles, and so on. most were the latter, but there is substantial evidence to confirm that some of them, particularly the further back you go, were walking, talking, entities, who had, by human standards at the time, amazing knowledge of the solar system, the stars, the universal cycles, the effect of the sun, moon and other planets and star systems on t

h "golden age" of human society, although some of it, especially towards the end, was anything, but "golden. these stories say that this age was ended by high-tech war and a series of geological catastrophes that caused colossal earth changes through earthquakes, volcanic eruptions, magnetic pole shifts, and tidal waves on a scale we could not begin to imagine today. the biblical great flood is a symbolic story of one such event, but there appear from the biological and geological record to have been several from about 12,000bc up to around 5000bc, perhaps even later. as you can see in the biggest secret, and the excellent book, the day the earth nearly died, by d.s. allen and j.b. delair (gateway books, bath, 1995, the geological and biological evidence is supported by the ancient account

.48 this derived from the arab noun, el-kahir, their name for..mars.49 ancient texts reveal that the measurement of time was much related to mars, and march 15th, the ides of march (mars, was designer history 23 a key date in their mars-related calendar, as was october 26th. the first marked the start of spring and the second was the end of the year in the celtic calendar. the name camelot in the symbolic king arthur stories apparently means martian city or city of mars.50 of course, as we know, a connection between mars and human society is impossible because mars was destroyed millions of years ago. but was it? we only think it was because that's what the official version tells us and over and over when you look at the basis for such scientific "fact" you often find it is merely an assum

DAVID ICKE THE BIGGEST SECRET

-brother. enki andninkharsag had many failures as they sought the right genetic mix, the tablets tell us.there are accounts of how they created people with major defects and also human-animal hybrids. horrible stuff, and exactly what is claimed to be happening today in theextraterrestrial-human underground bases around the world. the story of frankenstein,the man created in a laboratory, could be symbolic of these events. it was written bymary shelley, the wife of the famous poet. he and she were high initiates of the secretsociety network which has hoarded and suppressed this knowledge since ancient times.the tablets say that enki and ninkharsag eventually found the right mix which becamethe first homo sapiens, a being the sumerians called a lu.lu (one who has beenmixed. this is the bibli

slave, a human worker bee, some200,000-300,000 years ago. a female version was also created. the sumerian name forhuman was lu, the root meaning of which is worker or servant, and it was also used toimply domesticated animals. this is what the human race has been ever since. theanunnaki have been overtly and now covertly ruling the planet for thousands of years.the mistranslation of the bible and symbolic language taken literally has devastated theoriginal meaning and given us a fantasy story. genesis and exodus were written by thehebrew priestly class, the levites, after they were taken to babylon from around 586bc. babylon was in the former lands of sumer and so the babylonians, and thereforethe levites, knew the sumerian stories and accounts. it was from these recordsoverwhelmingly, tha

ormally 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 first altar erected to cyclops at athens, was to ops, theserpent-deity. the symbolic worship of the serpent was so common in greece, that justinmartyr accuses the greeks of introducing it into the mysteries of all their gods. thechinese. are said to be superstitious in choosing a plot of ground to erect a dwellinghouse or sepulchre: conferring it with the head, tail and feet of diverse dragons which liveunder the earth.21the idea of fire breathing dragons and evil serpent

ate, freedom to control. i am identifying a particular group ofthem, not the whole species- i cannot emphasise this enough. this controlling groupcame here from the draco constellation and elsewhere, and this is the origin of termslike draconian, a word which sums up their attitudes and agenda. they love toconsume human blood and they are the blood-sucking demons of legend. thevampire stories are symbolic of this and what is the name of the most famousvampire? count dracula! the count symbolises the aristocratic reptile-humancrossbreed bloodlines which the reptilians possess from the lower fourth dimensionand dracula is an obvious reference again to draco. the recent reports of the blood-27sucking chupacabra in puerto rico, mexico, florida and the pacific northwest fit thereptilian descrip

reptilians. theirelite is known by ufo researchers as the draco. these are the big boys in every senseand they are usually between seven and twelve feet tall. they have wings which are flapsof skin supported by long ribs.43 the wings can be folded back against the body and theyare the origin of the term winged serpent. they are also the origin of the term fallenangels and the winged gargoyles are symbolic of these draco. the cape worn by countdracula is symbolic of these wings and the character of dracula in the bram stokerstories is said to be a fallen angel. the winged draco are also known as the dragon raceand some of the ancient gods were described and depicted as birdmen. this could be oneof the origins of the phoenix and eagle in brotherhood symbolism, as well as the moreesoteric mea

DAVIDSON DAN SHAPE POWER

be examined. 5.1 sacred geometry the concept of shape power as natural generators, foci of higher order energies, and transducers of that energy into more recognizable energies such as electricity and magnetism is stating essentially the same thing as the above definition of "sacred geometry. whether you ascribe some mystical significance to geometrical patterns on the basis of faith, intuition, symbolic magic, or observed results or you prove in the laboratory with experiments and rigorous "scientific" procedure, you have changed nothing except semantics as far as the end result. both are tapping energy using natural geometrical principles that exist in the natural order of the universe. these principles reveal to us the sacred foundation of all things created. as a mathematician and phy

DEITUS

and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has been passed down in religion and mythology. it is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond th

conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the ancient ones are an allegory to the ancient primordial power which exists within man. for it was said by the sumerians, the blood of kingu, leader of the armies of chaos, flows within the veins of man, and also, the ancient ones (man) will once more rule. all of these statements are therefore symbolic and refer to the rise of man as a god. the realization of deitus is the recognition that man has become a god. there is within man, however, a great dichotomy between light and dark, god and beast. in order to assume our place as gods upon the earth, we must recognize the reality that we have already become gods. we must put aside the religions and ideologies of the past, and the moraliti

DEMONIC BIBLE

this time that he began writing the demonic bible. he claims that a number of strange events occurred (which were witnessed by friends and companions as well as himself) these events culminated in his being contacted by the spirit azael which began revealing to him the rituals contained in the demonic bible. he performed the rituals and experienced the crossing of the gates in extremely vivid and symbolic dreams. in 1989, at the age of 19, he began working for the atmospheric environment service of environment canada. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of satan but, at the time, the church of

entire demonic bible, the unholy book being thousands of pages in length in its entirety. when originally revealed to me by the spirit azael, this work included only the crossing of four gates, corresponding with the four "princes of hell, and an extraneous book dealing with the invocation of the dead. i performed the rituals and experienced the "crossing of the gates" within extremely vivid and symbolic dreams. since then the spirits have revealed additional rituals to me. this book has been a work in progress. it has evolved over the last fifteen years as i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in this book countless times, i have been

h priestess complete the sexual ritual. 26. high priest rings the bell nine times, and then extinguishes the candles. 27. high priest and high priestess leave the ritual chamber. concerning the gods the demonic bible adopts the classical names which various cultures have given to the dark god or dark goddess through history. it should be understood by the practitioner that these names are used as symbolic archetypes for the powers invoked and that the rituals are performed in a particular order which corresponds with other magical systems. the names invoked do not necessarily represent unique beings. a careful study of the names for the dark lord will reveal that most are simply titles or designations much as a ruler may be called king, lord, emperor, your highness, your honor, etc. satan

practitioner says "i have crossed the gates of hell and have become the devil incarnate: i am satan, i am lucifer, i am belial, and i am leviathan" the female practitioner will say something similar to "i have crossed the gates of hell and have become the goddess of darkness: i am astaroth, i am ishtar, i am hela" the distinction between male and female entities need only be made, however, in the symbolic marriage to the "forces of darkness" and the male practitioner should not fear calling both male and female beings into his body. as a spiritual being, the sorcerer is neither male nor female. only in the form which his physical body has taken is sex a consideration. through transmigration of the spirit, the sorcerer may choose incarnation in bodies of various races and sex. many spirits

DIABOLUS

l and failure. the left hand path as it is called can render a person mad if they are not able to control their own desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the

DION FORTUNE MYSTICAL QABALA

nthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the syst

e. that is to say, although we cannot know its nature, we know its effects, in the same way as we are ignorant of the nature of electricity yet are able to turn it to good account in our lives, and from our experience of its effects we are able to come to certain conclusions concerning some at least of the qualities it must possess. those who have penetrated furthest into the unseen have given us symbolic descriptions by means of which we may turn our minds in the direction of the absolute, even if we cannot reach it. they have spoken of negative existence as light "ain soph aur, the limitless light" they have spoken of the first manifest as sound "in the beginning was the word" i remember once hearing a man, who was an adept if ever there was one, say "if you want to know what god is, i c

cing-house of evolution, bringing faculties to birth out of due season, brings the consciousness of the adept within reach of vast apprehensions which are as yet below the horizon of the human mind. these ideas, though clearly apprehended by himself after another mode of consciousness, cannot be conveyed by him to anyone who does not share this mode of consciousness. he can only put them forth in symbolic form; but any mind that has in any way had experienc of this wider mode of functioning will be able to lay hold on these ideas on their own plane, although it may be unable to translate them into the sphere of conscious thought. in this way, therefore, in the literature of esoteric science there are scattered seed-ideas such as "god is pressure" and "kether is the malkuth of negative exis

of angels, innumerable in their concourse, who carry out the divine commands; and these also are assigned to their sephirothic spheres, thus enabling us to know their mode and level of function. 8. in assiah, as we have already noted, certain natural centres of force are given similar correspondences. we will consider all these associations when we come to study the sephiroth in detail. 9. in the symbolic rendering of the ten holy sephiroth in the four worlds there is another important set of factors to be considered, and these are the four colour scales classified by crowley as the king scale, assigned to the atziluthic world; the queen scale, assigned to the briatic world; the emperor scale, assigned to the yetziratic world; and the empress scale, assigned to the assiatic world. 10. this

t that the visible universe has an invisible framework. the ether of the physicists is closer akin to mind than to matter; time and space, as understood by the modern philosopher, are more like modes of consciousness than linear measures. 19. the initiates of the ancient wisdom made no bones about their philosophy; they took each factor in nature and personified it, gave it a name, and built up a symbolic figure [page 68] to represent it, just as british artists have by 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 back ground. analysing this figure as we would a qabalistic symbol, we realise that these individual symbols in the complex glyp

DION FORTUNE PSYCHIC SELF DEFENSE

some element; when it is being worked, the operators are apt to bicker and squabble. it is also intimately associated with sex, as is revealed by its symbolism. if an occultist is making a magic circle, and for any reason wishes to seal it with the kerubim of the elements instead of the archangels, as is more commonly done, and feels himself unequal to the task of drawing a presentable eagle, the symbolic form of the kerub of air, he will use the zodiacal sign for scorpio. the evolutionary connection between the snake and the bird is well known to biologists; but long ages before darwin, initiates used the serpent and the eagle to represent the unsublimated and sublimated aspects of the life-force. the scorpion connects with the serpent through the dragon. i had a very curious experience m

ting that it will not modify its demands, the ego makes a final desperate attempt at adjustment which goes outside the limits within which harmonious relations with the environment can be maintained. communications with the environment break down, and the mind has, in part at least, quitted the sphere of reality for the sphere of imagination. the sense of fixed values is lost, and things assume a symbolic importance. this breakdown may be partial, relating to certain aspects of the life only, or it may be total. in hysteria, the dammed-up forces of life remain in the channel, but spurt with concentrated force through any sluice that may be opened to them. consequently, instead of the river below the obstruction being a smooth-flowing body of water, it descends in rapids and whirlpools diff

k was therefore not a difficult one; for she knew about the time i must make this journey and the symbol i must use in order to get out of the body. i was therefore prepared for opposition, though i did not know what form it would take. these astral journeys are really lucid dreams in which one retains all one's faculties of choice, will-power and judgment. mine always begin with a curtain of the symbolic colour through whose folds i pass. no sooner was i through the curtain on this occasion than i saw my enemy waiting for me, or, if another terminology is preferred, i began to dream about her. she appeared to me in the full robes of her grade, which were very magnificent,and barred my entry, telling me that by virtue of her authority she forbade me to make use of these astral pathways. i

DONALDTYSON EVILEYE

ation on metalwork. a popular gesture to defuse the power of the glance involved making a fist in which the thumb is thrust between the index and middle finger. this hand gesture was also used as the pattern for a charm to be carried on the body as a constant defense- see the illustration at the top of this page. it's difficult to imagine what practical purpose this gesture might serve, even in a symbolic sense, but it was believed to be a highly effective means of protection. for christians, to cross oneself and to utter a prayer under the breath offered some protection. a cross or crucifix worn around the neck was a sentinel against not only vampires, but the evil eye as well. stories of the evil eye are ancient. the philosopher francis bacon observed "scripture calleth envy an evil eye"

DONALDTYSON POSSESS

loor. at a very high level of magic, the evoked spirit has a visible body, and can talk to the magician, but this is not the norm. those who evoke a lower spirit and expect to see it standing within the triangle and to talk to it as they would converse with another human being are mistaking the legends and fables of evocation for the reality of evocation. myths are always true, but their truth is symbolic. higher spirits are sometimes called angels, especially by magicians with a christian heritage. lower spirits are sometimes called demons. in actuality, there is no clear dividing line between good and bad spirits. the personalities of spiritual beings have the same broad range as the personalities of human beings. some are very bad, or very good. most are somewhere in between, neither wh

DONALDTYSON SIGIL

loor or ground. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especially if these charms have a radial symmetry. for example, a disk that can be held in the hand, and bears the symbol of a pentagram painted upon its surface, might be loosely referred to as a pentacle by some practitioners. properly speaking, a pentacle is not a physical object, it is a symbolic form. you will have a difficult time discovering the subtleties of distinction between these terms in dictionaries, which is why i have taken the trouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. this is not the case. each has its own specific

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

s much used from the xxvith dynasty to the end of the ptolemaic period. early forms of the book of the dead. the book of the dead. the earliest inscribed monuments and human remains found in egypt prove that the ancient egyptians took the utmost care to preserve the bodies of their p. xi dead by various processes of embalming. the deposit of the body in the tomb was accompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to ove

ed in egypt from the earliest times, and he repeated his conviction that the egyptians believed in a self-existent god who was one being, who had created man, and who had endowed him with an immortal soul.[2] in fact, de roug amplifies what champollion-figeac (relying upon his brother's information) wrote in 1839 "the egyptian religion is a pure monotheism, which manifested itself externally by a symbolic polytheism"[3] m. pierret adopts the view that the texts show us that the egyptians believed in one infinite and eternal god who was without a second, and he repeats champollion's dictum.[4] but the most recent supporter of the monotheistic theory is dr. brugsch, who has collected a number of striking passages from the texts. from these passages we may select the following- god is one and

ELLIS LOW TWELVE 1907

clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction ter, council and commandery. the chapter has four degrees- mark master, past master, most excellent master and the royal arch, together with an honorary order of high priesthood. the council has two degrees-royal master and select master. the commandery has three

gh priesthood. the council has two degrees-royal master and select master. the commandery has three orders-knight of the red cross, knight templar and knight of malta. free masonry has been tardy in admitting the african race to recognition. the first negroes made free masons were prince hall and fourteen colored citizens of boston. the travelling lodge of a british regiment in 1775 conferred the symbolic degrees upon them. england granted them a charter in 1787, and the first masonic lodge, with prince hall as master, was instituted. in 1797 a second negro lodge was established in philadelphia and a third soon after in providence. these three lodges united in forming a grand lodge in 18o8, which in 1827 declared itself independent of england. our colored grand lodges now number over thirt

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

23.1988) british scholar who assisted in the deciphering of the dead sea scrolls, and created a sensation with his book the sacred mushroom and the cross (1970, which suggested that the new testament was written in a secret code for the use of a sect built around the hallucinatory properties of a sacred mushroom drug. according to allegro, jesus never existed and the crucifixion story was a myth, symbolic of the ecstasy of a drug cult. in support of this extraordinary theory, allegro strained philology, comparative linguistics, and semantics in a manner that recalled the eccentricities of john belleden ker in the nineteenth century, who wrote several volumes to prove that all british proverbs and nursery rhymes were assonantal equivalents of high dutch invectives against the roman catholic

hem. in ancient times, this festival was celebrated on february 21, but the roman church transferred it to november 1. it was originally designed to give rest and peace to the souls of the departed. in some parts of scotland, it is still customary for young people to kindle a fire, called a hallowe en bleeze, on the tops of hills. it was customary to surround these bonfires with a circular trench symbolic of the sun. in perthshire, the hallowe en bleeze is made in the following fashion. heath, broom, and dressings of flax are tied upon a pole. the torch is lit; a youth takes it and carries it upon his shoulders. when the torch is burned out, a second is tied to the pole and kindled. several of these blazing torches are often carried through the villages at the same time. hallowe en is beli

hese were, as a rule, evolved from various organs of the gods; for example, the eye of isis, the backbone of osiris, and so forth. among savage and semicivilized peoples, the amulet usually took the form of necklaces, bracelets, or anklets, and where belief in witchcraft and the evil eye was strong, the faith in these and in charms was always most intense. stones, teeth, claws, shells, coral, and symbolic emblems were favored amulets. these item were seen to carry specific characteristics of the animal from which they were taken or to correspond to reality specific to the culture. for example, the desert goat is a sure-footed animal; accordingly, certain malay tribes carried its tongue as a powerful amulet against falling. beads resembling teeth were often hung around the necks of kaffir c

mulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to protect them against snakebite. this correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, amulets of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also probably an amulet of the priests. indian amulets are numerous, and in buddhist countries their use was universal, especially where that religion had degenerated. in northern buddhist countries, it was c

n would not have seen her in life again. it is known that josephine appeared to napoleon at st. helena and warned him of his approaching death. the message left by an apparition is usually brief, as if the power to convey it is limited. the apparition seems to be drawn to the spot by the personality of the percipient. the place may have been totally unknown to him in life. the pictorial and often symbolic nature of the communication has been suggestive of the more subjective explanations of apparitions. in a curious group of cases images are seen instead of the lifelike figure. anna blackwell testified to such an experience before the london dialectical committee in 1870. the face of a beloved relative, like a life-size daguerreotype, appeared on a window pane of the house opposite to her

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

le name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often em

uin, comte d ourches, baron de guldenstubbe, and eliphas levi. modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macgregor mathers, william butler yeats, arthur machen, and arthur edward waite. another famous member was the magician aleister crowley, who

evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the wate

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 base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn acro

e fraternity. they were masters of secret sciences and achieved feats that seemed supernatural. magical vestments and appurtenances the practice of magic generally prescribes various items of clothing and accessories as needful adjuncts to magical rites, in part to assist the magician in imagining himself/herself to be in an otherworldly setting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according t

EVIL AND UNCLEAN SPIRITS

elephant but crushed flat as though their skin were spread out flat over the body of a gigantic beetle or cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents and fishes, for l. in the midst of the circle are placed lams and admca. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; the form is of a bloated bestial man, in a crouching position. at the southwest corner are placed the evil adam, a goat-headed skeleton-like giant, and the thousand-headed 7 hydra serpent, and the elder tylyl, the wife of lams, a woman with an ever changing and distorted countenance. at the no

hiroth have their place from behind the holiness of the world of hycu. and lams the evil and black surrounded the whole of the evil sephiroth; who are eleven instead of ten \ynprdcjahw eleven were the curses of ebal and the dukes of edom. in the evil palaces, the first contains rtk, hmkj and hnyb. unto rtk is attributed laytrk (kerthiel, which meaneth "cut off from god (see ps. xxxvii.34" and the symbolic form is that of black, evil giants. also to rtk belong the laymwat or laymwt the thamiel or twin-headed ones, and their forms are as dual giant heads with bat-like wings attached thereto. they have no bodies, for they are those who seek continually to unite themselves to the bodies of other beings and forms. unto hmkj are referred the dukes of esau and the laygwu (also with laybkuk kokbie

are followed by evil centaurs. w rygdgd w rycjn wrytcjn wryrybu wryrpx wrybhlc w r yrjyc w rymylylx wrymyda wryryub wrymycn wrymy hb lam\ yadwmca j i h g f e d c b a l k twpylq seven palaces these are also called layruc, seriel, from esau, because of their hairiness. the second palace contains the evil dsj whereto are attributed the hlkcug the disturbing ones or the breakers in pieces, and their symbolic forms are those of black, cat-headed giants. they are also called layzwu (aziel, layrzj and laynga (agniel. the third palace containeth hrwbg whereunto are attributed bhlwg the golahab or burners with o, also called zaphiel laypx and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth the averse trapt whereunto are attributed the wryrgt t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

tant m e m o ry of saucerd o m s heady early days. hi s death in los angeles on july 24, 1993, was little noted. in his time, however, his claims attracted the attention of the celebrated psychologist and philosopher c. g. jung, who wrote about them in one of his last books. jung observed, the individuation process, the central problem of modern psychology, is plainly depicted. in an unconscious, symbolic form. although the author with his somewhat primitive mentality has taken it quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york: ha

the nibiruans known as the annunaki will visit us again. further reading the greater nibiruan council section, 2000. h t t p/ w w w. n i b i ru a n c o u n c i l. c o m/ h t m l/ g re a t e r nibiruan_council_secti.html sitchin, zecharia, 1976. the twelfth planet. new york: stein and day. grim reaper the folkloric figure of the grim reaper is almost universally assumed to be wholly imaginary and symbolic. anomalist mark chorvinsky, however, insists that apparently sincere, sane persons have seen, in death or near-death contexts, apparitional forms that match in most or all particulars the robed, skeletal figure. chorvinsky has collected a number of reports and published some representative accounts in his strange magazine. one case came from a retired nurse who years earlier had worked at

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

that centers upon small face. if a tzimtzum is placed upon the wall of the altar, it may be devoid of content and bear only the surrounding vast face image of leviathan, surrounded by the clear blue light of the endless. another object that might be included in a shrine to vast face is a smooth vertical stone, called a lingam in the tantric tradition. the lingam represents the erect penis, and is symbolic of the yang or male potency of vast face. as part of the tantric ritual involving a lingam, the priest or celebrant pours milk or some other special liquid mixture over the stone. the reader may certainly find it odd to include an apparently tantric article of worship on a mystical qabalistic altar. however, the ancient hebrews had a ritual similar to the anointing of the lingam, which is

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

orks are what he calls "mathesis. it will be remembered that in the thirty seals he says that the four guides in religion are love, magic, art, mathesis. by art, i think he means his entirely unorthodox interpretation of the lullian art. in defining "mathesis, he says that pythagoras and plato knew how to insinuate profound and difficult things by mathematical means. this is normal pythagorean or symbolic attitude to number. but then he says that between the "mathemata" and physical things there is a place where the natural forces of things can be drawn, as is done by the magi. heraclitus, epicurus, synesius, proclus confirm this and necromancers use it much.3 (note the curious company in which bruno places epicurus) neither pythagorean symbolic number, nor "mathesistical" use of number is

FRATER ELIJAH ANGELS OF CHAOS

this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and ways. the picture is a representation of the flaming lotus, in a tim burtonesque mockery. i/7b: a reference to the christ. a fish (pisces) nailed on a cross. the eyebrow of the fish resembles a 1. and it s mouth is distinctively reminiscent of the symbolic glyph for aquarius. there are 8 rays emanating from the cross. i/8a: excursion 2. nocturne is a border realm of interaction of dreamscape and void. there are nightmarish images which manifest and come into (and go out of) being. the automatic drawing is an analogy between one painting and another. iao is capitalized. i/8b: the first parable is given here. dyonysis spelled with a y. why? l

FRATER U D PRACTICAL SIGIL MAGIC

ecause this is not really necessary for the practice of sigil theory and it would lead away from the subject of this study. before we begin with spare's theory of sigils, it is perhaps useful to write a few words about the part sigils play in a magical working. occidental magic is known to rest on two main pillars, namely on will and on imagination. connected with these are analogous thinking and symbolic images. for example, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical

or overcoming of fetters: or. you will note that the construction of your own alphabet of desire demands not only a lot of thinking and intuition but great effort and hard work as well. let us now discuss the advantages and the possible applications of this sigil language before we tackle the second construction method of such an alphabet. first of all, dealing with the alphabet of desire trains symbolic thinking and perception. this is of special importance for ceremonial magic, but it also enhances any work with omens and symbolism in general. as is well known, the ceremonial magician operates with a great variety of symbols, glyphs and images (pentagram, hexagram, elemental weapons, figures of archangels, etc, even if s/he may genera lly prefer sigils like the ones the alphabet of desi

of his sentences of ay suffice as an example of reusable sigils. since we cannot deal with the whole of spare fs magical philosophy here, i don ft want to go further into his numerous abstract sigils, which can only be understood in connection with his rather complex system (e.g, sigils for the gempirical ego h or the gpossessive being h. however, it must be mentioned that there is far more to a symbolic language than a purely mechanical collation of 74/ practical sigil magic of sigi nouns mounted in images. you will also need verbs like gdoing, h ghealing, h gdestroying, h etc, and conjunctions like gand, h gtherefore, h gbut, h etc, will prove themselves very useful in practical work. as to these latter glyphs, spare employed sigils (or, rather, more accurately, parts ls) such as (for p

h because you are fond of experimenting, you decide to use the alphabet of desire and develop it with the association technique. you get into a state of active meditation where you gimplant h your questions. which questions? there will be several because you will need a series of different sigils: one for the segment gthis my wish, h another one for gexamination, h one for gto pass, h a l h (in a symbolic language like this, usually you may abandon gmy h with impunity. keep in mind that the language should alway bol-logic rati now concentrate on the question of which sigil you e words gt your pen on the paper and close your eyes (if you prefer, you may write the words in capital letters at the top of the paper) empty your mind, thus creating a state of non-thinking (if you want to proceed

FREEMASON BLUEBOOK

confidence in your care, skill and capacity to govern the same. brother marshal, conduct the master elect from the altar to the east. my brotherwith pleasure i invest you with this jewel of your office, the square. as the square is employed by operative masons to fit and adjust the stones of a building, that all the parts may properly agree, so you, as master of this lodge, are admonished, by the symbolic meaning of the square upon your breast, to preserve that moral deportment, among the members of your lodge, which should ever characterize good masons; and to exert your authority to prevent illfeeling or angry discussion arising to impair the harmony of their meetings. i also present to you the three great lights in masonry: the holy bible square and compasses. the bible, the great light

ge the bylaws and records of your lodge. you are to see that the bylaws are faithfully obeyed and that the records are correctly kept, determining what is proper to be recorded. and lastly, i place in your hand this gavel, the use of which you have already been taught. use it not arbitrarily, but 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 glor

uman greatness, reduce us to the same state. your regular attendance on the meetings of your lodge is essentially 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 f

discreet in the indulgence of your own inclinations, but careful to observe that none of the craft be suffered to 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

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the element salt, the lucifer spirits from mars with the element sulphur, and the mercurians with the metal mercury. they used this symbolic presentation partly because of the religious intolerance which made it unsafe to promulgate any other teaching than that sanctioned by the orthodox church of that day, and partly because humanity as a whole was not yet ready to accept the truths which were embodied in their philosophy. they also spoke of a fourth element, azoth, a name composed of the first and last letters of our classic

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ght, will surely feel the sting of the scorpion in his heel, which will goad him onward upon the path where men become "wise as serpents" it is from this class that mystic masonry is recruited with men who have the indomitable courage to dare, the unflagging energy to do and the diplomatic discrimination to be silent. part ii the masonic legend every mystic movement has its legend, which tells in symbolic language its status in the cosmic order and the ideal which it tries to realize. from the old testament, containing the atlantean mystery teaching, we learn that mankind was created male-female, bi-sexual, and that each one was capable of propagating his species without the co-operation of another as is the case with some plants today. later on, we are informed, jehovah removed one pole o

jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, strippe

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

FREEMASONS SATANISM AND SYMBOLISM

masonic author, r. swinburne clymer, writing in the mysteries of osiris, 1951, explains "when they [pagans] desired to express the renewal, or beginning, of the year, they represented it in the form of a door-keeper. it could easily be distinguished by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic boo

s in ireland had serpents carved upon them. wreaths of snakes are on the columns of the ancient hindu temple at burwah-sangor "among the egyptians, it was a symbol of divine wisdom, when extended at length; and with its tail in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art normally thought of as attempting to turn base metals into gold, but which also has a spiritual objective of achieving eternal life. by the way, this symbol of t

vement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness; day and night, freedom and despotism [morals and dogma, p. 14 "masons also use the two triangles to represent this idea of opposites. in short talk bulletin, a pamphlet which is to be read in the lodges, we are told that the triangles are symbolic of good and evil, day and night, the chinese yang and yin [dr. c. burns, masonic and occult symbols illustrated, quoting masonic publication, short talk bulletin "the significant numbers" september, 1956, vol. 34, no. 9, p. 5; also wes cook, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge of research, 1965, p. 34] i had always wondered about the disti

FULLER J F C SECRET WISDOM OF THE QABALAH

eathed into his nostrils the breath of life; and man became a living soul h. 1 next adam was placed in the garden of eden, that is in malkuth, which is magically divided by four rivers. 2 this means that man, or the humanity of adam, becomes the shin surrounded by the four elements, or the four magical powers of courage, will, knowledge, and silence. in the centre of the garden is planted a tree, symbolic of the living force, from the root of which spring three trunks. as already explained in a former chapter, the central one leads to the life supernal and the remaining two include the life infernal; all three, springing from one root, malkuth, find their unity in kether. only by eating of the fruits of the infernal branches and digesting these fruits can adam compel the central trunk to g

nd chance is something blind, an eyeless force, a kind of omnipotent cyclops aimlessly tumbling through time and space, to whom the harmony of the spheres means nothing; a sightless gambler who shuffles the lives of men and casts them upon the table of fate, not to play with, but merely to pick them up again and reshuffle the pack. surely man himself is within himself superior to this, the latest symbolic emanation of truth. the old struggle with the rationalist conception of the world was how to find a place for freedom in a world where all things were determined by law. the new struggle with the mathematicians would appear to be how to find a place for authority and order in a world of pure chance or pure accident- that is of complete freedom. the one series of symbols led us to a mechan

ows, to classify them and explain them in the simplest possible way. 7 scientists are, therefore, concerned in explaining the shadows of reality in terms of the rational symbols of today, just as the qabalists were concerned in explaining them in terms of the rational (then theological and non-scientific) symbols of their day. like the qabalist the scientist can lead us up to the threshold of the symbolic temple of god- this world and universe defined and explained by science (knowledge. but on account of the limitations of the instrument he uses, namely rational thought, he cannot lead us into it. to enter it we need something, a faculty, which transcends the reason. in the example we have above given of examining the sun by means of a looking-glass because we are unable to raise our head

e beliefs and disbeliefs of both has the intellectual world expanded from out of wonders to what we call facts. yet, however firmly these facts may be founded upon reason, there remains always a doubt. within the circumference of this doubt lie all religious systems, and its centre, where all doubt ends, is called god. to a highly intellectual and speculative mind god is a mystery subject only to symbolic explanation; but to the crude, sensuous masses of mankind he and his symbols are one. to the first he is a metaphysical ideal; to the second- a physical fact. as from the qabalistic mind is evolved an androgenous being whose very existence depends upon the balance of passive and active forces, similarly from the primitive mind of the masses is evolved an anthropomorphic deity who can acco

6 should x set out to explain them, to do so he must fall back on his g knowledge and education; consequently his symbols will depend on the relationship between the brilliance he has experienced in j and the balance of knowledge he has established in g- his normal life. the more ignorant he is and the more unbalanced he is the cruder and more unbalanced will his symbols be. he can only build the symbolic temple out of the bricks of his three-dimensional knowledge, and if his mind is of mud and not of clay, then his symbols will be of mud and will never become bricks. the more ignorant he is- that is the less illumined he is in the space world- the darker will be his symbols; consequently should y be equally ignorant and totally unacquainted with the j vision, and should x force his symbol

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

re to be seen the bulbul of iran, the boar of vishnu, the elk, the fox, the lamb, and a number of dancing human figures. in fact all the configurations are not only in their nature and import essentially eastern, but are actually the symbols of the various animal forms under which "the people of the east contemplated the properties of the godhead" carnac, in upper egypt, is a monolith of the same symbolic character. it is hewn from a solid block of black granite and is eighty feet high. henry o'brien, a cultured irishman, who when in london became, in his own line of investigation, one of the chief contributors to fraser's magazine while at its best, in response to a call by the royal irish academy for productions relating to the origin and use of the round towers, declared that they were

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ed',butto attain it he.mustfirst be installed as aknighttemplar (which was dulydoneon 8 may 1902 inkingedward vii preceptory, no. 173),andhefeltthatitwouldalso be advisable to receivetheearly grandriteof47260; for, as he noted in his diary,'obscureornot,47260 means at least 44<rituals whichcannot failofmaterial for my paper against the timewheni shall unsay all that has tillnowbeen 'saidas to the symbolic builders (13october1902. to obtain his44degrees, however, hemustfirst travel to scotland 'which he did early in february 1903. his visit didnotbegin well:'myprojected journey to scotland .tookplace by themidnighttrain on friday and ,i, reached kilmarnock intheearly morning, asmightwell havebeen expected, in drenching rain.'itwas afternoon before hemethis host, colonel spence 'comingfromth

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

.theceremoniesofthe second order were startling and spectacular, displaying mathers' ritual talents to thefull-eventhe name, for as a new order it required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts who initiated him.theeffect on candidates must have

at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i assist in his reception; and i lead h

GILBERT THE MAGICAL MASON

le 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 which will unlock every secret of theology and cosmology.forsuch as are interested in the alchemy of the past i recommend a perusal ofa suggestive enquiry into the hermetic mystery,1850, by an anonymous author, and e.a. hitchcock'sremarks on alchemy and the alchemists,1857. and, lastly, we may m

result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still allegorical like genesis itself, it is stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this world, god placed therein: out of this treasury god furnishes children in the womb with souls.a further commentary in symbolic language narrates how the power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit it.god beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul; and this has been always done since the world began: he appears before jehovah, anda further glance at the kabalah 107worships in his presence, to whom jehovah says 'betak

earth-life. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and those are seated in the fourth world of effects, the material universe. now, it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basic idea remains the same: just in a similar way the principles of man's constitution as stated in different theosophic books also vary, but the roo

n wisdom, in understanding and in knowledge, these words are respectively ruach elohim, chokmah the second sephira, tebunah, and daath.theword 'understanding' occurs more often in the english bible than any other word meaning one of the human principles.thehebrew wordlb,pronounced 'laib, is related in meaning to the brain and mental powers, although often in dictionaries translated 'heart' in the symbolic sense of the affections and mental passions.theword 'laib' is derived from the rootlb,to vibrate or pulsate as a heart does; then from the reference to the material heart pulsating and to the effectofthe passions on its pulsations, the checked action of alarm, the increased rapidity of excitement, the turbulent action of horror, there followed the transference of association fromhearttomi

ure. turning to the latin version of the bible, we find acloseradherence to meaning in the several words employed to specify mind. the chief words referring to the mental and passionalprinciples areanima,animal soul, kama.animus,human soul, lower manas.mens,the intellect, higher menas.spiritus,an afflatus from above, spirituality, the higher aspirations; like the high ruach of the kabbalists, and symbolic more nearly of our theosophical conception of atma-buddhi. there was a difference recognised even in common conver255 sation in ancient rome between the higher and the lower minds, between 'buddhi manas' and 'kama manas, between the manasic element of the triad and the kamic element of the tetrad- note the roman use of the two words,animaandanimus,from one root.animawas animal soul; what

GILBERT THE SORCERER AND HIS APPRENTICE

,butcrushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength (12 'neshimiron- whose colours are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes.the qllphqth of theqabalah27in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot,butcolossal and attenuated;thatof asmodaias 225 bloated, bestial man, but in a crouching position. atthesouth-east angle are placedtheevil adam, a goat-headed skeleton-like giant; and a' thousand-headedhydraserpent; and the elder lilith,thewife ofsamael,awoman with an ever-changing and distorted countenance. at the north-e

tice'lieutenant governors: esther ix.3; eleven days from horeb, deut, 1.2; the word 'where' in deut.xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom etc.inthe evil palaces, the first containeth kether, chokmah and binah. unto kether is attributed kerethial, which meaneth 'cut off from god (psalm xxxvii, v.34 'when the wicked are cut off (from god' and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of dual, giant heads, with bat-like wings; they have not bodies for they are those that seek continually to unite themselves unto the bodies of other beings and forces. unto chokmah are referred the dukes of esau and the ghogiel (from og, king of bashan, or, a

re referred the satariel or harasiel, the conceal255 ers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black gia

e-menite dynasty of abydos, between 3100 and 4500bcanditimplies 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 symbolsofthis 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.inthe 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 on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the text as early a

ul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter

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

er, was not familiar with him: there is no entry for a samuel beswick in the register card files up to 1853, nor in the post-1853 index volume. it is thus certain that he was not initiated, passed or raised by, nor affiliated with, any lodge under that jurisdiction. his only masonic activity in new york about which we can be certain was within his own invention: the primitive and original rite of symbolic freemasonry. the first recorded reference to this body is in beswick s book of 1870, swedenborg rite and the great masonic leaders of the eighteenth century, or, as on the cover, swedenborg and phremasonry. the bulk of the book purports to show, by a judicious manipulation of sources and the use of specious reasoning, that swedenborg had indeed been a freemason and that many of the hauts

a well posted mason, and is now in office. he is also a member of our menei temple no. 1 (swedenborgian) also his eldest son.25[25] stuart, too, seems to have been a member, for beswick suggests to him 24[24] quoted in voorhis, op. cit, p. 225 25[25] beswick to stuart, 3 may 1871 that we can arrange for fall operations in relation to the ancient rite, and concludes his letter by stating that, our symbolic temples would bring in a goodly number from the ranks of the pure gentiles, and they would be so far superior to the symbolic lodges of the present day that we could get as many candidates as we choose to admit. as it turned out no candidates at all were admitted, for no further temples were established and menei temple passed away: we worked it as a common lodge ourselves, then left it i

etter do in such schools than from our pulpits. the dramatic form of representation is in every respect better suited for teaching than dry exposition. the pictorial system has ever been. the most impressive and effectual, because combining the teaching of the senses at the same time as it appeals to the understanding. thus by one act, and at the same moment of time, the dramatic and pictorial or symbolic system impresses the inmost and outermost faculties of the mind with knowledge of the subjects presented: a result which cannot be attained by logical methods alone43[43. the emphasis on temples is explained in his book, where beswick sets out the difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s profic

equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life. the corner- stone of the building is faith in god. the 2nd grade [of sublime phremason, or blue brother] is singularly involved. for (a) the candidate is said to be in masonic darkness, and at the 43[43] beswick to stuart, 3 may 1871 same time (b) i

or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introduce but that was clearly absent from the english lodges. the symbolic temples he wrote to stuart (3 may 1871, could be filled with symbolic representations its walls floors &c, appealing to the eye, which would be out of place in our chapels. further consideration of the merits of his ideas is not appropriate in an historical research paper, but one curious parallel does deserve to be noted. the sting in the tail westcott could never have read beswick s cor

GILBERT R A THE MASONIC CAREER OF A

nd to receive the early grand rite of 47 which he felt would be of some use to him 'so far as cyclopaedias and masonic historians are concerned, this rite is utterly unknown, nor have 1 so much as met with the sequence of its grades. obscure or not, 47 means at least 44 rituals which cannot fail of material for my paper against the time when i shall unsay all that has till now been said as to the symbolic builders 69[69. his visit did not begin well 'my projected journey to scotland. took place by the midnight train on friday and i reached kilmarnock in the early morning, as might well have been expected, amidst drenching rain'70[70. and it was afternoon before he met his host, colonel spence 'coming from the station through a sea of mud. spence did not impress him 'as being of any particu

GLOBAL FREEMASONRY

thor who has written very important works disclosing the imposture of evolutionists, the invalidity of their claims and the dark liaisons between darwinism and bloody ideologies such as fascism and communism. his pen-name is made up of the names "harun (aaron) and "yahya (john, in memory of the two esteemed prophets who fought against lack of faith. the prophet's seal on the cover of the books is symbolic and is linked to the their contents. it represents the qur'an (the final scripture) and the prophet muhammad, the last of the prophets. under the guidance of the qur'an and sunnah, the author makes it his purpose to disprove each one of the fundamental tenets of godless ideologies and to have the "last word, so as to completely silence the objections raised against religion. the seal of t

ern cities such as new york, london and paris. the largest obelisk was sent to the usa. this exportation was arranged by masons. this was because obelisks, as well as the ancient egyptian figures inscribed on them, are claimed by masons as being really their own sym- wolfgang amadeus mozart bols. mimar sinan avers this about the 21-meter high obelisk in new york: the most striking instance of the symbolic use of architecture is the monument called cleopatra's needle, given to the us as a gift in 1878 by the egyptian governer ismail. this monument is now in central park. its surface is covered with masonic emblems. this monument was originally erected in the 16th century bc at the entrance to a temple of the sun god, an initiation center in heliopolis. 76 the legend of isis the widow an imp

c use of architecture is the monument called cleopatra's needle, given to the us as a gift in 1878 by the egyptian governer ismail. this monument is now in central park. its surface is covered with masonic emblems. this monument was originally erected in the 16th century bc at the entrance to a temple of the sun god, an initiation center in heliopolis. 76 the legend of isis the widow an important symbolic idea in masonry is that of the widow. masons call themselves the children of the widow, and pictures of widows often appear in their publications. what is the origin of this idea? who is this widow? when we examine masonic sources, we find that the symbol of the widow derives originally from an egyptian legend. this legend is one of ancient egypt's most important myths the story of osiris

of their materialist beliefs, masons do not accept the existence of the human spirit and completely reject the idea of the hereafter. in spite of this, masonic writings sometimes say of the dead that they "passed over into eternity" or other such spiritual expressions. this may appear contradictory, but it is not, actually, because all of masonry's references to the immortality of the spirit are symbolic. mimar sinan deals with this topic in an article entitled "after death in freemasonry: in the myth of master hiram, masons accept resurrection after death in a symbolic manner. this resurrection shows that truth always prevails over dcj materialism revisited death and darkness. masonry does not give any importance to the existence of a spirit apart from the body. in masonry, resurrection

ain and had an influence on western thought.96 though it developed in the islamic world, this society distanced itself from basic islamic tenets. it was influenced by ancient greek philosophy, which it expressed by means of an esoteric symbolism. selami isindag continues: this society originated in the ismaili sect and its basic purpose was to make religious dogmas intelligible by allegorical and symbolic explanations. its philosophy was influenced by pythagoras and plato. to enter this secret deh the theory of evolution revisited society, a person was first enticed by mystical instruction and later purged of vain religious beliefs and dogmas. later he was familiarized with philosophical and symbolic methods. such an initiate who passed through his apprenticeship was sometimes put through

GNOSTIC CATECHISM

nd to receive the early grand rite of 47 which he felt would be of some use to him 'so far as cyclopaedias and masonic historians are concerned, this rite is utterly unknown, nor have 1 so much as met with the sequence of its grades. obscure or not, 47 means at least 44 rituals which cannot fail of material for my paper against the time when i shall unsay all that has till now been said as to the symbolic builders 69[69. his visit did not begin well 'my projected journey to scotland. took place by the midnight train on friday and i reached kilmarnock in the early morning, as might well have been expected, amidst drenching rain'70[70. and it was afternoon before he met his host, colonel spence 'coming from the station through a sea of mud. spence did not impress him 'as being of any particu

GNOSTIC HANDBOOK

:15-17. many may argue against separate baptisms of water and fire and yet clearly in the book of acts we have a discussion of the difference between the baptism in the name of jesus and the baptism of the holy spirit. this also leads us to an understanding of the esoteric meaning of the name jesus and the christ. jesus in symbolism is the human principle. in gnostic literature the name jesus was symbolic of the spiritually disciplined life, hence, baptism in the name of jesus is the first baptism, that of water, that of discipline, that of repentance. the second baptism (or anointing) is that of fire, it is the christ baptism. at this baptism sophia breaks down the barriers between the new awakened self (pneumatic spark) and the logos, and the gnostic enters into communion with the mind o

and cults, to today's gnostics. the gnostic handbook page 109 wisdom from india to give an example from hinduism of the amoral path. we find in traditional hindu (tantric- vedic) tantra there are two distinct traditions, the right and left hand path. these have nothing to do with white and black magic as the ignorant suggest but are two distinct methodologies of redemption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n "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. however, if we examine these various traditions in more detail, we may discern a common foundation and come to the realisation that the problem is one of religious or symbolic language rather than truth. when we are teaching children about mathematics, we may discuss apples and orange, trees and coins, however, as adults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic t

e divine mysteries, jesus spends an inordinate amount of time discussing the importance of parables, and seems to delight in using stories with multiple meanings. even the numerical descriptions of his disciples in the gospels have such an application. there are 12 disciples, 70 outer disciples and then the multitudes. here we have an obviously hierarchical structure. the twelve disciples who are symbolic of twelve signs of the zodiac and the twelve tribes of israel. they may be related to the innermost teachings- the esoteric mysteries. the seventy disciples who are symbolic of the seven rays and the 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 w

the earth is only the base plane from which other realities are hidden. there can be many views of such a structure, ranging from alternative dimensions and discrete planes to multiple time tracks, each has their place in our understanding (fig 5) even if we wish to consider that the descriptions of gods, archangels and angels as outmoded, gnostic theurgy page 27 they can still be interpreted as symbolic of other life streams which operate within these alternate realities. to get a more comprehensive picture we should discuss each plane in detail. the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of kether in the kabbalah and on a more tangible level, the dimension from which the source of light originates. this is the goal f

lts in the creation of matter. in the zoroastrian model we have ahura mazda, the lord of light, and the secondary force as ahriman. depending on the period, the zoroastrian model varies, sometimes we have spenta mainyu battling ahriman, other times we have a more warrior version of ahura mazda doing battle, however, the duality is still the same. if we decide to use the biblical mythology for its symbolic value, we would arrive at a structure like that seen illustrated in fig 6. what is interesting about this structure is that if we spent a little time and some imagination, it can be readily translated into terms of light and relations between objects. when we undertake such an interpolation we find we have all the elements for the creation of a hologram (fig 7. while i agree our religious

first floors of the house might be our own, but the courtyard and library belong to all. as we examine the hierarchy we find strata on strata of unconscious material- familial, national, racial, cultural, human and perhaps even beyond. each strata includes material relevant to that specific focus. within these memory conglomerates are images which have been invested with certain value and certain symbolic power. these are known as archetypes. archetypes according to jung the contents of the personal unconscious is feeling toned complexes, memories based on the per- sonal and private side of psychic life. while the contents of the collective unconscious is based on signs and symbols, in the main it is composed of archetypes. archetypes are representation collectives, they are conglomerates

GOETIA LUCIFERIAN

agical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick, sabbatic and luciferian witchcraft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which is symbolic of the self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the circle should be understood as the essence of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as

y 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 which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact

with us in ascended union, that the luciferian spirit becomes in this light of the sun or moon. the vessel of solomon 27 this is in a modern context the fetish or urn which is the home of the spirit. it is also known as an nganga, such in the methods of primal sorcery. the magician should create or obtain such a pot or urn for which you will summon and bind such spirits to. this is traditionally symbolic to the vessel of solomon of which he bound the 72 djinn of the shemhamforasch. the sorcerer who seeks to transmit the knowledge of old through their essence of being may use these vessels as a womb for the daemon of the sun or the moon. upon obtaining the proper urn or pot, wash and purify the vessel for a time. allow it to dry in the light of dawn until dusk. allow the sun s rays to puri

GOLDEN DAWN RITUALS D

el crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at

GOLDEN DAWN RITUALS K

roketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" second adept "twenty one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" third adept "eheieh" chief adept "mighty adeptus major, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" ch

GOLDEN DAWN RITUALS Z1

ied. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills th

nvoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it re

represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be attained "avenger of the gods" is the name of the hiereus, and he is "horus in the abode of blindness unto, and ignorance of the higher" hoor is his name. the station of the hegemon is between the two pillars whose bases are in jxn and dwh at the intersection of the paths p and s in the symbolic gateway of occult science as it were, at the beam of the balance, at the equilibrium of the scales of justice; at the point of intersection of the lowest reciprocal path with that of s, which forms a part of the middle pillar. she is placed there as the guardian of the threshold of entrance and the preparer of the way for the enterer. therefore she is the reconciler between light and dark

upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 g

in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though bringing the watery reflux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of

GOLDEN DAWN RITUALS Z2

he magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the spirit unto visible appearance. at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat b

s, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice c

GOLDEN DAWN RITUALS Z3

is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so t

ss of the obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not aroueris, but osiris himself that addresses the speech to the candidate, the voice of my higher self, etc, which confirms the link established between the neschamah and the genius by formulating the conception thereof into the jwr. for this, osiris speaks in the character of the higher soul, the symbolic form of which is standing between the columns before him. the affirmation of the higher soul as the god of the man does not mean that this is the only god, but rather that it is the only presentment of him which the natural man can grasp at all. neither is it just to say that the higher soul is one with god, seeing that the part is by no means the whole, nor can the whole be accurately an

of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the dadouchos. they move once around; the formation

ce of blood. this is to fix in the candidate s sphere the symbols of the forces of transmutation in nature and also to make an astral link between these and the candidate s physical life as a guard of the secrecy of the mysteries. this particular form of transmutation is used as showing the effect of a mixture of forces as producing a third appearance totally different from them. the red color is symbolic of the blood of the candidate. in the ancient mysteries, the candidate s blood was actually drawn at this time and preserved as an avenging link in case of his proving unworthy. our transmutation affects the matter quite as well, seeing that the astral link is formally established. the final speech of the hierophant is further intended besides its apparent meaning, to affirm that a person

rs only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fails at first. it indicates the necessity for harmony and broth

GOLDEN DAWN RITUALS ZAM13

ond adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade" second adept "twenty-one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the 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 s

GOLDEN DAWN RITUALS ZAM24

der, shall be unclothed from the body of your death. i invest you also with the lamen of your office; may the virtue which it typifies without, be present efficaciously within you, and after the 9 term of your present dignity, may such virtue still maintain you in your search for the white stone on which a new name is written which no man knoweth save he who receiveth it. you will now pass to the symbolic altar of the universe and assume the sceptre of the hierophant" hierophant (goes to the west of the altar, raises sceptre "by the password of_ i claim my sceptre (he returns to east) chief adept (takes him by both hands and enthrones him with the grip of the second order "by the power in me vested, i install you as hierophant of the temple of isis mighty mother. may the steps of this thro

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

into a sheath. from the waist down the figure appeared to be clad in a garment of fish scales, and, as though to confirm this perception, the sculptor had formed the individual scales out of rows and rows of small, highlystylized fish-heads. this sign had been persuasively interpreted by posnansky as meaning fish in general.8 it seemed, therefore, that el fraile was a portrayal of an imaginary or symbolic fish man. the figure was also equipped with a belt sculpted with the images of several large crustaceans, so this notion seemed all the more probable. what had been intended? i had learned of one local tradition i thought might shed light on the matter. it was very ancient and spoke of gods of the lake, with fish tails, called chullua and umantua .9 in this, and in the fish-garbed figures

ration 5026 years. men died of starvation after a deluge of blood and fire..9 another cultural document of the aztecs that has survived the ravages of the conquest is the sun stone of axayacatl, the sixth emperor of the royal dynasty. this huge monolith was hewn out of solid basalt in ad 1479. it weighs 24.5 tons and consists of a series of concentrically inscribed circles, each bearing intricate symbolic statements. as in the codex, these statements focus attention on the belief that the world has already passed through four epochs, or suns. the 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

romans were still using their clumsy method.15 isn t it a bit odd that this otherwise unremarkable central american tribe should, at such an early date, have stumbled upon an innovation which otto neugebauer, the historian of science, has described as one of the most fertile inventions of humanity .16 someone else s science? let us now consider the question of venus, a planet that was of immense symbolic importance to all the ancient peoples of central america, who identified it strongly with quetzalcoatl (or gucumatz or kukulkan, as the plumed serpent was known in the maya dialects).17 unlike the ancient greeks, but like the ancient egyptians, the maya understood that venus was both the morning star and the evening 10 william gates s notes (p. 81) to diego de landa s yucatan before and a

he sun there is one ancient culture that perhaps preserves more vivid memories in its myths than any other; that of the so-called teutonic tribes of germany and scandinavia, a culture best remembered through the songs of the norse scalds and sages. the stories those songs retell have their roots in a past which may be much older than scholars imagine and which combine familiar images with strange symbolic devices and allegorical language to recall a cataclysm of awesome magnitude: in a distant forest in the east an aged giantess brought into the world a whole brood of young wolves whose father was fenrir. one of these monsters chased the sun to take possession of it. the chase was for long in vain, but each season the wolf grew in strength, and at last he reached the sun. its bright rays w

ll the noah couple in an ark but places them instead in a great tree just like yggdrasil? 4 atl was ended by floods. the mountains disappeared. two persons survived because they were ordered by one of the gods to bore a hole in the trunk of a very large tree and to crawl inside when the skies fell. the pair entered and survived. their offspring repopulated the world. 28 isn t it odd that the same symbolic language keeps cropping up in ancient traditions from so many widely scattered regions of the world? how can this be explained? are we talking about some vast, subconscious wave of intercultural telepathy, or could elements of these remarkable universal myths have been engineered, long ages ago, by clever and purposeful people? which of these improbable propositions is the more likely to

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

t white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambers, a hebrew-based cipher of unknown antiquity; used for centuries to decode messages and secrets communicated in mystical writings, names and holy books. 2 allen h. greenfield symbolic tree of the great work conception and drawing by elmer e. hartman 3 1 the basic premise first, some people among us are in the know about ufo phenomena, which have manifested throughout history. certain people have known the nature of this phenomena, and used its nature, for almost as long. second, those in the know are interactive with the phenomena and have long been so. indeed, separat

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ey acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work, although somewhat obscure and difficult to read, owing to the poetic and highly symbolic language used. using the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enoc

ave a body or vehicle to correspond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the mental and spiritual bodies. the physical body is the vehicle through which you view and interact with the physical cosmic plane. the astral body is the vehicle through which you view and interact with the astral cosmic plane whose symbolic cosmic element is water. the physical body is limited by a ring-pass-not to the physical cosmic plane. the etheric body is limited to the etheric cosmic plane. the astral body cannot enter the mental cosmic plane, and so on. man below the first aethyr lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symboli

ty. physical matter is the grossest or most dense cosmic elementin our world-system. spirit is the leastdense (most ethereal) cosmic element. the other cosmic elements range in between. in enochian magick 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" aleist

tial forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow lettering water of water= orange lettering earth of water= black lettering fire of water= red lettering earth= black air fo earth= yellow lettering water of earth= blu

truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characteristic nature. 3. the assertion. in the next stage you must assert your identity with the deity

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

w, nos. 311-3, p. 627. neither greek nor slavic will explain why the rain-girl should be called dodola (caressingly doda) and trvptrrjpovva- 2 burchard very likely could have given us a german designation equally inscrutable. but the meaning of the performance is clear: as the water from the bucket on the dodola, so is rain out of heaven to stream down on the earth; it is the mystic and genuinely symbolic association of means with end. just so the rebound off the millwheel was to send evil flying, and the lustration in the stream to wash away all 1 is this covering merely to protect the maiden s modesty, or has it some further reason? we shall see that personations of spring and summer were in like manner enveloped in foliage. 2 kind, pp. 86-7, gives some variant forms, but all the explana

which is to fall in masses from the sky. the scanty offering brings the great bounty to our door. in spain, when hot weather lasts long, an image of the virgin arrayed in mourning (imagen cubierta de luto) is solemnly escorted through the villages, to obtain the blessing of rain, 3 as in the liege procession (pp. 174- 5, with which again that described by petronius agrees (p. 175; only here the .symbolic libation is left out. but of those herbs that were tied round the child, some most likely were of magic power; such a use of henbane is otherwise unknown to me. lastly, the bavarian waterbird seems identical with dodola and pyrperuna. the man who is the last to drive out on whitmonday 4 is led by the other workmen into the nearest wood, and tied round and round with leaves and twigs or ru

insmen, as a sign that she renounced all earthly possessions, threw earth over the maiden s arm; conf. sveiiska visor 1, 176: det voro sa manga grefvar bald, 644 elements. signified taking possession of land, especially in the case of emigrants. as eaphamos sits on the prow of the argo, triton appears in human form and presents him with a clod of earth as a gift of hospitality. euphamos takes the symbolic earth(/3w\afca satpoviav, and gives it to his men to keep, but they drop it in the sea, and it melts away. had it been preserved and deposited at tainaros, the descendants of euphamos would have won the promised land (gyrene) in the fourth generation. as it was, they only got it in the 17th (see suppl. 1 in an as. spell which is elsewhere given, four pieces of turf are cut out, oil, honey

dan. jul (yule, the name of the winter solstice, and fasten upon it also the meaning of the wheel; on that hypothesis the two forms must have parted company very early, supposing the gothic name of november jmleis to be cognate. 1 the word wheel seems to be of the same root as while, goth, liveila, ohg. huila, i.e. revolving time; conf. goth, hveila-hvairbs, ohg. huil-huerbic, volubilis. another symbolic epithet of the sun seems to be of great age: the warlike sentiment of olden times saw in him a gleaming circular shield, and we noticed above (p. 700) that the sky itself formed a sceldbyrig. notker cap. 71, finding in his text the words sinistra clypeum coruscantem praeferebat (apollo/ translates: f an dero winsterun truog er einen* rotetv sjtilt/ then adds a remark of his own: wanda sel

(sup. e, 11. in taking an oath the fingers were extended toward the sun (weisth. 3, 349) j and even tacitus in ann. 13, 55 relates of bojocalus( solem respiciens et cetera sidera vocans, quasi coram interrogabat, vellentne intueri inane solum (see suppl. that to our remote ancestry the heavenly bodies, especially the sun and moon, were divine beings, will not admit of any doubt. not only do such symbolic expressions as face, eye, tongue, wheel, shield, table, car* bring us face to face with a vivid personification; we have also seen how significantly caesar 1 frau sunne (gorres meisterl. 184. hence in o.fr. solans, without the article, bekker on ferabras p. 163. 2 his authority is dynkelspuhl tract. 1, praec. 1, p. 59. is this the nicolaus dinkelspuel in jocher? 3 conf. the wind addressed

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister of the foreign legation. ordained priest of the ashrama in india.honorary councilor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the illustrious d. g. m. of tibet (bod-yul) beloved hierophant of the r.c [12] robert fludd rober

comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired with honor on her 16th birthday, when a successor is installed with fitting ceremony. colombes are, in fact, symbolic of conscience during their term of office. they shall be installed and attend regular convocations [38 [39] the sign of the cross reference has been made many times in the preceding pages to the sign of the cross. an explanation of this term and sign is necessary. briefly written, in ancient manuscript and in official papers, the term is expressed or indicated by "s.c" again, the term and

t endure and the evolution (rose) we attain thereby. the hermetic rose cross the intricate symbol above is called the alchemical and hermetic rose cross, and is a very old mystical symbol. it is composed of two rosy crosses united into one: the small rosy cross at the center. representative of man, the microcosm.is in turn the center point of a larger rose residing at the heart of the large cross.symbolic of the macrocosm. upon the four ends of the large cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the al

he three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical symbols, is the symbol of the pentagram. this five-pointed figure is a symbolic rep [75] resentation of the rosy cross itself: the victory of the quintessence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the up

d a series of symbols to represent the atoms, each symbol based upon a circle with a definite mark or letter inside. many of these symbols he took from the rosicrucian work, especially that which pertains to astrology, alchemy, and the triangle and cross.(note, for instance, symbols numbered 1, 5, 6, 7, 10, 11, 20, 32, 33, 34, 35, 36, and 37. erater dalton's system of atomic symbols permitted the symbolic representation of a molecule by the combined symbols of its constituent atoms. see plate i, nos. 38-51. although modern scientists have devised their own symbols for the various types of atoms, they continue to use prater dalton's method of representing molecules by the combined symbols of their constituent atoms. the modern symbol for the hydrogen atom is h, for the carbon atom it is c

HAMIL THE ROSICRUCIAN SEER

a. e. waite characterized thelegemetonas a mixture of black and white magical rituals for invoking what he termed 'four choirs of spirits, some of a very dubious nature. despite claims of a hebrew origin, the earliest knownmssof the aimadel are french.2theirwins bound and decorated their own books.thecollection contains a number of printed and ms volumes, the bindings of which are decorated with symbolic tooling including a cross, presumably the result of this offer. 3 presumably allan kardec'slivredesesprits.4 with his son herbert as seer, f. g. irwin regularly invoked the spirit of joseph balsamo, count cagliostro, the notorious charlatan and purveyor of pseudo-masonic degrees, who apparently passed commentaries and 'additions' to the published works of departed rosicrucians. 5 unidenti

HANDBOOK OF EGYPTIAN MYTHOLOGY

stories that explain the way the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first category is myth

ing must have led to some kind of organization of the pantheon at this time. deities began to be grouped into pairs, groups, or hierarchies. the creation of relationships between deities who had previously been worshipped in isolation may have generated myths. among the earliest pairings of deities were the two ladies and the two lords. the two ladies were the goddesses nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and the red crown of the north. the two lords were horus and seth. most early dynastic period kings associated themselves with horus by showing a horus falcon on the serekh that enclosed their names. the names and titles taken

by any but the highest grade of priests. the murder of osiris was not shown on the walls of seti s temple, but he was celebrated as a dead god in a remarkable building known as the osireion (see figure 6).52 this was built in the style of an ancient royal tomb. a long passage leads down to an underground hall where a sarcophagus once stood on an artificial island surrounded by water, providing a symbolic tomb for the king. an adjoining chamber is inscribed with the images and texts that form the book of nut, a major source for reconstructing egyptian cosmology. a hymn inscribed on a new kingdom private stela from abydos provides the most detailed account in egyptian of the osiris myth.53 after the usual lists introduction 23 of divine epithets, there is a section of narrative verse that b

n that egypt produced. the greek writer diodorus siculus (of sicily) visited northern egypt in the mid first century bce. in his description of the country he picked out elements introduction 39 of egyptian religion that he found bizarre, such as the reverential treatment of sacred animals. diodorus summarized the myth of osiris, including his murder by his brother, typhon (seth. he explained the symbolic tombs of osiris found in temples all over egypt by a myth in which isis deceives the priests in each temple into thinking that they have the true body of the god. this literalminded interpretation points up the differences between greek and egyptian thought. soon after diodorus s visit, rome was interfering in egyptian affairs. the roman general julius caesar took part in a civil war and

ious and literary texts were translated into western languages during the second half of the nineteenth century ce. some of these sources, particularly e. a. wallis budge s translation of the book of the dead, were drawn on by occult writers such as the theosophist madam blavatsky and the self-styled great beast, aleister crowley. sigmund freud, the founder of psychoanalysis, was attracted by the symbolic qualities of ancient egyptian art, and his colleague carl jung was fascinated by egyptian solar mythology.112 sir james frazer, the father of anthropology, devoted several chapters of his influential book the golden bough to the myths of osiris and isis, which he interpreted as primarily relating to the annual growth and decay of vegetation.113 other twentieth-century ce anthropologists a

HEAVEN HELL

escribe it are written in hieroglyphics, but in many of them the hieroglyphics have, as champollion pointed p. 159 click to view nebseni being weighed against his heart. out, special and very unusual values, and the title "enigmatic writing" given to them by goodwin is appropriate. in the ordinary judgment scenes we find that the heart of the deceased is weighed in the balance against the feather symbolic of maat or righteousness, that the operation of weighing is carried out by thoth and anubis in the presence of the great gods, the owner of the heart himself sometimes looking on, that the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in the papy

HEKAS

nife- stems from the word 'adh' hamme, meaning the blood-letter; this name was used by the dhulqarneni: a sect of magical practioners in morocco. coven- the covine- the name used for the witches' circle of initiates, this stems from the word kafan, meaning 'a winding sheet. a cerecloth or funeral vestment was the garment used by the aforementioned sect in their rituals; this was indicative of the symbolic interconnection of life and death. sgian-dhu- the scottish knife- speculatively analogous to the skan-do-la, the mandaean ritual knife. sabbat- the witches' rite- stemming from az-sabbat, meaning' the forceful occasion' and from the sa-ba-tu- the sumerian lunar rite of the goddess inanna; this term by means of linguistic confluence equates with the semitic sabbath. note also that the ahl

HINE PHIL ASPECTS OF EVOCATION

e sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon, astrological conjunctions or planetary hours, for example, which could be added into the servitor.s symbolic instructions. the healing servitor above for example, was instructed to be active for a period of seven days, affecting it.s target recipient for seven minutes, at seven hour intervals. this instruction serves to reinforce the number symbolism& association with harmony. it is also at this point that you should consider what happens 17 after the servitor has performed its task. it is gener

HINE P OVEN READY CHAOS

magicians. once you have grasped the basic principles of sigilisation and experimented with some of the most popular methods of casting sigils, you can go on to experimenting with forms of sigil magick which are unique to you. the core sigilisation process can be divided into six stages, which i will explain using the acronym s.p.l.i.f.f. s- specify intent p- pathways available? l- link intent to symbolic carrier i- intense gnosis/indifferent vacuity f- fire f- forget 1.specify intent the first stage of the process is that you should get your magical intent clear- as precise as possible without, at the same time, being too overcomplicated. vague intentions usually give rise to vague results, and the clearer the initial statement of intent is, the more likely you are to get accordant result

he made sure that there was a possible pathway or route for the result to come in on, like writing a book (ha ha, writing off for a new job, or entering a lottery, he might have had a better time of it. this is the way magick often works, and shows that the multiverse, if nothing else, has a slappy sense of humour. 3.link intent once you have decided upon your intent, it can then be turned into a symbolic analogue or code- a signal on which you can focus varying degrees of attention on, without recalling your initial desire. the most common approaches to this are (a) monogram- write out your intent, knock out all repeating letters, and from the rest, design a glyph (b) mantra- write out intent, scramble into meaningless phrase or word, which can then be chanted. in addition to the above, y

ditions, etc- surely you can t do magick with something that doesn t bear any relation to history or mythology? in the past, such criticisms have been raised over the subject of magicians working with fictional entities. in this section, i hope to argue the case against these objections. the first point to make is that magick requires a belief system within which to work. the belief system is the symbolic& linguistic construct through which the magician learns to interpret her experiences and can range from anything between good old traditional qabalah to all this new age i-heard-it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magici

HP LOVECRAFT A DARK LORE

for he grew up to be a privateersman, and served with distinction on the vigilant under capt. cahoone in the war of 1812. he returned unharmed, married in 1814, and became a father on that memorable night of september 23, 1815, when a great gale drove the waters of the bay over half the town, and floated a tall sloop well up westminster street so that its masts almost tapped the harris windows in symbolic affirmation that the new boy, welcome, was a seaman's son. welcome did not survive his father, but lived to perish gloriously at fredericksburg in 1862. neither he nor his son archer knew of the shunned house as other than a nuisance almost impossible to rent- perhaps on account of the mustiness and sickly odour of unkempt old age. indeed, it never was rented after a series of deaths culm

HP LOVECRAFT HERBERT WEST REANIMATOR

been merciful, in a way- but west could never feel as certain as he wished, that we two were the only survivors. he used to make shuddering conjectures about the possible actions of a headless physician with the power of reanimating the dead. west s last quarters were in a venerable house of much elegance, overlooking one of the oldest burying-grounds in boston. he had chosen the place for purely symbolic and fantastically aesthetic reasons, since most of the interments were of the colonial period and therefore of little use to a scientist seeking very fresh bodies. the laboratory was in a sub-cellar secretly constructed by imported workmen, and contained a huge incinerator for the quiet and complete disposal of such bodies, or fragments and synthetic mockeries of bodies, as might remain f

INFERNAL SABBAT LIVE

ppression, that lucifer rises to awaken each with the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern society an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ri

INITIATION INTO HERMETICS

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 first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will eas

start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture of the magician: the first tarot card interpretation of the symbolism below you will find the mineral, vegetable and animal kingdoms expressed in a symbolic manner. the female on the left side and the male on the right side are the plus (positive) and the minus (negative) in every human being. in their middle is seen a hermaphrodite, a creature personifying the male and female combined in one as the sign of concinnity between the male and female principle the electrical and magnetical fluids are shown in red and blue colors, electrical fluid

n the mental sphere a constant bringing forth and dying of larvae, naturally at the cost of the mental matter of each human being. we are causing these events by our own psychic excitement. the reasons can be very different, usually fear, grief, sorrow, fright, hatred and envy and such like producing them. the shape that the larva shows depends on the cause of the psychic excitement and is always symbolic. anyone who knows something about symbolism will be able to get a clear idea about this problem; for example, a thought of love will always be symbolized by a heart, a thought of hatred by an arrow or a flash, etc. in spite of the fact that the larvae, these undesirable mental inhabitants cannot be seen by the normal human being, they still do exist, and the well trained magician can see

. as son as one has become familiar with the transmitting and receiving practices, short sentences can be transmitted and received, until one has become able to transmit and receive full messages and news by constant training. many adepts in the orient are using this method to send messages to each other. in the orient this faculty is called messages through the air. this is to be understood in a symbolic way, since it is in fact done with the akasa principle. consequently it is quite obvious that various feelings also can be mediated between the transmitter and the receiver. this problem needs no further description if the magician masters the faculty to transmit to and receive from an equally trained partner, he will also be able to intercept dialogues or pictures transferred between oth

r religion. provided the magician works correctly after having matured in magic, he will establish his god-principle on these four fundaments with their basic qualities corresponding to the elements, and these four fundamental aspects of his deity will represent his highest concept of god. the concept of his god does not have to be linked to any person alive or past; it also can be expressed in a symbolic way. fundamentally it is absolutely the same thing whether the magician thinks of christ, buddha, a devi, a sun, a light or a flame as a symbol of his supreme godhead. it is not the imagination that matters here, but the quality that he imputes to this imagination. in any case, no matter what the religious faith or ideology, the imagination of god has to be the highest, the dearest, the m

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

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 such attachments in symbolic ways such as a black mass, a black seder, eating beef (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 f

ISIS UNVEILED

mary, printed t venice, 1524, wiui a lieense from the inquijition" in the uluatnttioni given by dr. inmui the virgin is represented in tn anyrian 'grove' the oaominaiton in on tyi* qf hu tiord, kccording to the bible propheta "the book in queition" uys the author "codtniu mimeroua ggurea, all resembling dosety the meaopotainun emblem of i^oar. hie ptewnce of the woman tt rnn identifie* tbe two u symbolic of ids, or ut natare; and a man bowing down b adoration thereof ihows tbe mme idea as ii depicted in asiyrian culptiike, whet males offer to the goddess symaajr of la >i(mbm" set anciml pagan and uod m ckrittian symmww, p. 91: 2nd ed. new york. digitizecoy google 110 isis nnteiled whole roman catholic image-worship the madonna element and reforming the faith to protestantism. the enforcem

h.m.zend-averla,l,i,p.ls. 522. biuuen: eggjict plant. he, v, p. 8s. 523. eiueb.i pratp. w, ix. 524. berori frag, p. 58; bitur od, 1825. digitizecoy google 218 bis unveiled while foimdiog his new religioo, was to change the most sacred deities of the sanskrit vedas into names of evil spirits in his zend scriplttreg, and even to reject a number of them, we find no traces in the avetta of chakra the symbolic circle of the sky. elam, another of the sons of shem, is oulam, d7ip, and refers to an order or cycle of events. in ecdenatus, iii, 11, it is termed 'world' in eukiel, xxvi, 20 'of old time' in otnetie, iii, 22, the word stands as 'forever; and in chapter ix, 16 'eternal' finally, the term is completely defined in genens, vi, 4, in the following words "there were nsphiiim [giants, fallen

d, i saw as it were the appear- ance of fire" esekiel, i, 26, 27 "and his feet like unto fine brass, as if they burned in a furnace" ir^vekuion, i, 15 "as for their faces. one was the face of a cherub, and the face of a uon. they also had the face of on oz and the face of an eagle" ezekui, i, 10; x, 14. this fourfold appearance we find in the two ehervbim of gold on the two ends of the ark; these symbolic four facet being adopted, moreover, later, one for each evangelist, as may be easily ascertained from the pictures of matthew, mark, luke, and john* prefixed to their respect- ive gospels in the roman vidgate and greek bihlet "taaut, the great god of the phoenid&ns" says sanchoniathon "to express the character of saturn or kronos, made his image having four eyes. two before, two behind, o

JASMUHEEN THE FOOD OF GODS

of our people are still being ignored. some people complain if i discuss such things and say i m being too political yet to me everything is spiritual and our true political agendas need to shift from war to divine nutrition: the madonna frequency& the food of gods with jasmuheen 185 eliminating all of our hungers, for only then will we find ourselves in peace. how we conduct ourselves en mass is symbolic of the state of our emotional, mental and spiritual evolution and our physical progress we can see for our selves. just as our local and current world affairs reveal how we are doing as a species. and yet it is easy to look back in retrospect and judge ourselves and chastise and criticize and sometimes we do this so that we can learn and then move on but to keep repeating patterns that do

do this we will need love s partners. wisdom and compassion which are gifts that lay as dormant seeds within the heart of every being, ready to sprout with our return to the field of love. and the science of love is in the being it. the deification of our dow: for weeks i have sat on my favorite beach reflecting on the food of the gods waiting for the final point of this book to be revealed. the symbolic meaning has not been lost on me with the fact that i had to return to my base in the city to receive the final download and that the point of it all would come as i sat on the couch with my well loved husband. my time in my beach ashram has strengthened me, given me reflection time and some retuning pain. yet a mega dose of surya yoga has recharged my fields and allowed more light into th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

music? before spiry shrine and elaborate drop-work tabernacle; in twilight hollow, diapered as into a glory of stone and in sculptured niche; in the serried and starry ranks of the columned wax, or in rows of bossy cressets, intertwine and congregate the perfumed flames as implying the tradition eldest of time! what meaneth, in the papal architectural piles, wherein the ghostly fire is enshrined, symbolic real fire, thus before the high altar? what speak those constellations of lights? what those silvery stars of annunciation? what signifieth fire upon the altar? what gather we at all from altars and from sacrifice, the delivering, as through the gate of fire, of the first and the best of this world, whether of the fruits, whether of the flocks, whether of the primal and perfectest of vict

s about their shirts or next their skins( processus contra templarios, dugd. monast. ang. vol. vi. part ii. pp. 844-846, 240 the rosicrucians &c. there is something strange about these cords; cordons, ropes, belts, bands, baldrics (also in the term belted earls. these are always male accessories; except the zones, sashes, or girdles, worn as the mark of virgins, which cinctures may yet draw their symbolic meaning from this same umbilicus in question. the reader will notice also the connection of these ideas and the practice in the roman race of the lupercal, at the february roman religious solemnities (february of the fishes. at these it was the custom of the runners to flog bystanders, particularly women) with thongs or cords; which were probably intended to be the racers own girdles. jul

or rather 248 the rosicrucians. seraphic) gladii, or crooked swords guarding paradise, imply two of the chief christian mysteries. in the curved spires of flame alternating with the aureole or ring of glory, there is possibly a remote hint of, or the reconciler of the worlds visible and invisible, or s.s. to account for the universal deification of horns in architecture all over the world, as its symbolic keynote, as it were, which sigma has been transmitted into modern emblematic science, and incorporated unconsciously into the ornaments and elevated into the high places, over and over again, even in christian buildings, an old talmudist simeon ben-iochay by name hazards the startling conjecture that this adoration arose originally in the supernatural light of knowledge of the old day, fo

or mound. vertical arch: early norman (temple church) chapter the twenty-eighth. rosicrucianism in strange symbols. n the following part of our book, we supply, in a series of figures, the succession of changes to which the most ancient head-covering, in itself a significant hieroglpyh, the phrygian cap, the classic mithraic cap, the sacrificial cap, or bonnet conique, all deducing from a common symbolic ancestor, became subject. the mithraic or phrygian cap is the origin of the priestly mitre in all faiths. it was worn by the priest in sacrifice. when worn by a male, it had its crest, comb, or point, set jutting forward; when worn by a female, it bore the same prominent part of the cap in reverse, or on the nape of the neck, as in the instances of the amazon s helmet, displayed in all ol

with the abaddon of the greeks. in the same way, a relation may be traced with budha s spiritual teacher; who was the mythic pythagoras, the originator of the system of transmigration, afterwards transplanted to egypt, and thence to greece. thus in sanscrit it is bud ha-gooros, in greek it is putha-goras, in english it is pythagoras; the whole, budha's spiritual teacher. the crista, or crest, or symbolic knob of the phrygian cap or median bonnet, is found also, in a feminine form, in the same mythic head-cover or helmet, for it unites both sexes in its generative idea, being an idol. in the feminine case as obviously in all the statues of minerva or pallas-athene, and in the representations of the amazons, or woman-champions, or warriors, everywhere the cap or helmet has the elongated, rh

JESSUP MK THE CASE FOR THE UFO

o's spend most of their time in line between earth and the sun, it has been suggested that some of the ancient sun worship may have originated in the condition that some god-like beings may have come from ufo's which were said to be "in the sun" because of this alignment of the neutral, and that perhaps the "death boats" for celestial flight which were buried with the egyptian kings may have been symbolic of the ufo flight xxxxxx. perhaps some of these traditions were fragmentary memories from the first wave of civilization. in fact there are several very ancient traditions which can be at least partially accounted for by our common denominator of life in and from space. for emphasis, and for the establishment of present principles, we repeat that it is relatively unimportant whether we de

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

duation in provencal and catalonian kabbalah. ph.d. dissertation, new york: new york university, 2001. focusing on the earliest kabbalists (e.g, isaac the blind, ezra ben solomon, and particularly azriel of gerona, goldberg considers the role of individuality in mystical phenomena, i.e, mystical union and the ritual actions which precipitate it. see below, page 4 1.b. haskell, ellen. metaphor and symbolic representation: the image of god as suckling mother in thirteenth century kabbalah. ph.d. dissertation, chicago: university of chicago, 2005. see especially chapter four, gsuckling as spiritual transmission in early kabbalistic literature. h gthe texts presented in this chapter, isaac the blind fs commentary on sefer yetzirah, the early kabbalistic volume sefer ha-bahir, and ezra of geron

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

n as dzu.en, with the earlier reading dsu fen soon shortened to dsin. though the moongod fs name can some18 times be written as dnanna-suen, this form was not used to denote the celestial body. there is also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyrian tree of life (number 3 in cabala, which indeed is connected to the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonia

KNOWLEDGE LECTURE ONE

s in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art mistress of splendour. they are destroyed who barred the way. the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and symbolic description of death, as a journey from the barren wilderness of earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have come from afar, where the acacia tree grew not. where the tree thick with leaves is not born. where there com not beams from h

LAITMAN M THE KABBALAH EXPERIENCE

the exact same thing. by revoking this aim and joining with other parts, with other souls, each part, each soul acquires attributes from the primary soul- that of adam ha rishon. a soul bonds with the creator to the extent that it can bond with other souls. that fills the soul of adam ha rishon, because the attributes of the creator and the corrected attributes of the soul equalize. 600,000 is a symbolic number. at the first breaking, the soul of the creature, called adam, broke into 600,000 parts. then, over many generations, it continued to break into the following smaller parts: cain and abel the tower of babylon the rest of the generations in addition, the souls constantly go from one body to the next, divide and unite, because they are in fact one soul divided only by our individual

LAITMAN M THE PATH OF KABBALAH

n a screen before their eyes, but at the same time they understand that it is the creator who plants these attributes there. thus, they are presented with creation as it is inside them. q: is there not a paradox here? on the one hand, the creator wants to give us delight and pleasure, but on the other he sends us pain! a: take abraham, for example. we see that he did not want to go down to egypt (symbolic of those of us who don t wish to occupy ourpa r t o n e: t h e b e g i n n i n g 57 selves with spiritual development. he thinks: what do i need it for? it is hard, unpleasant, and goes against my ego. a person can be pushed only by hunger, just as the famine forced abraham to do down to egypt. spiritual famine, physical famine, and agony are the only things that compel one to act. that i

ent, though these situations do appear, they will not last. each degree consists of the following: on the right is the altruistic power of the creator; on the left is the egoistic force of desire created by him. in between there is the creature. now the creature must take the right amount of forces from the right and left sides and use them to rise to the next degree. the terms right and left are symbolic, as are all other kabbalistic symbols, but we use them to help define characteristics of the upper worlds. this process of right, left, and middle continues until the 125th degree. these degrees are divided into five worlds, with twenty-five inner degrees in each. the first spiritual world from the bottom, the one that is above us, is called the world of assiya. above it are the worlds of

prohibition, as the soul/vessel is not yet ready to receive the light of the creator. on the sabbath, the soul climbs to the world of atzilut by the power of spiritual forces that come from above, not by its own strength. because it reaches such a high level of spirituality, but with help, the soul must refuse to receive the light that fills that world, if it wants to extend its stay. that is the symbolic reason for the prohibitions of the sabbath. pa r t s e v e n: t h e i n n e r m e a n i n g 347 the soul rises on yom kippur to an even higher degree than it does on the sabbath. accordingly there are five additional prohibitions, because the soul consists of five parts (sefirot: keter, hochma, bina, zeir anpin, and malchut, and each sefira has its own limitations in the world of atzilut

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

f osiris, god in evolution. the lower portion of the drawing refers to his descent into matter, the inverted square signifying descent, and the angle beneath symbolizing the cavern of matter into which he went down. the upper square then indicates that he ascended or rose again. the symbol in the centre- that of the double axe- is that of the most high god; so the complete glyph is thus a kind of symbolic creed, which for those who drew it affirmed their faith in the descent of the deity into matter and his final triumphant ascension from it: gdescended he; ascended he h. if we were to interpret it along lines of christian symbology we might call it the emblem of the crucified and triumphant christ; but it is also a token of the whole method of evolution. 261. this device appears in many p

f circumcision. 469. this part of the preparation is also supposed to refer to the fact that at the building of king solomon fs temple there was not heard within its precincts the sound of any axe, hammer or tool of iron, as the stones were fully prepared in the quarries and were laid in their places by means of wooden mauls. 470. that the candidate should enter without any v c s on his person is symbolic of the fact that he is going into a brotherhood in which money, titles, and other distinctions of the outer world do not count. 471. the rich man leaves his rank and state 472. outside the mason fs door; 473. the poor man meets his true respect 474. upon the chequered floor. 475. the freemason is equal to a prince, but brother to a beggar, if he be worthy. in the lodge this brotherhood is

l power, desirelessness the emotional power, and good conduct the will-power; and in the highest part of the region no ceremony will ever be needed in order that he may pass through without hindrance, for everything there is instantly responsive and obedient to the enlightened human will. the brothers of light are easily recognized there. 516. this portion of the ritual is mainly derived from the symbolic or blue degrees of the ancient and accepted scottish rite, but does not appear in the working of the grand lodge of england. in the scottish rite ritual worked in lodges under the auspices of the supreme council of france the three symbolical journeys exist, with noise and clashing of swords in the first, with a gcliquetis d farmes blanches h in the second, and perfect silence in the thir

c, to uphold which the m.m. is pledged. it is no light matter to enter the first portal and become a freemason; it is an even more serious undertaking to take the o c of a m.m. and swear to be faithful unto death. let every m.m. ponder this well and re-affirm to himself, by all that he holds sacred, his determination, in all cases of trial and difficulty, to follow the noble example of the great symbolic figure who suffered death rather than be false to his oath(*the magic of freemasonry, p. 98) 673. the o. needs no comment, save perhaps a reference to the promise to attend meetings when called gif within the length of my c c t c h it has apparently been the custom to interpret this as meaning gwithin three miles h; it probably was originally equivalent to gwithin convenient walking dista

is also infinite in vision and eternal in duration. 707. another bro. of the craft has written: 708. you know everything and understand the stars and the hills and the old songs. they are all within you, and you are all light. but the light is music, and the music is violet wine in a great cup of gold, and the wine in the golden cup is the scent of a june night. 709. the star 710. even after the symbolic resurrection has taken place we are still warned that any light which can penetrate to these lower planes is but darkness visible, and that for true light and fuller information we must lift our eyes to that bright and morning star whose rising brings peace and salvation to the faithful and obedient among men. there is no doubt that in the myth as taught in ancient egypt the star to which

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

fore the eyes of the candidate, so that he was enabled to see for himself what lay on the other side of death. in later days, when there was less knowledge among the hierophants, elaborate mechanical devices were shown to him, representing the realities of the astral world as far as such resources would allow. still later, the characteristic points of these pictures were reproduced in a system of symbolic ceremonies, the main outline of which has come down to us today in the initiation ceremony of masonry, although in some obediences only a mere vestige of the original procedure remains. 123. the mystery language 124. besides the teaching upon the life after death- which was elaborated by countless stories of imaginary individuals, showing the results in the astral plane after death of cer

asonry in the mysteries 167. for such m.m.s as were thought promising by the priests in charge (who were for the most part members of the three grand lodges, what we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the lost word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be buried and concealed from the eyes of the flesh. this was typified as

tead of black. 177. our 30 links the knight k.h. to the ruling rather than the teaching branch of the great hierarchy; he should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and to make him a real power on the side of good. the prevailing colour of the influence is an electric blue (that of the first ray, quite different from the blue of the symbolic or blue lodges) edged with gold, including and yet not drowning the rose of the 18. associated with the degree there are also great blue angels of the first ray who lend their strength to the knight, somewhat as the crimson angels assist the excellent and perfect brn. of the rose-croix. a higher level of the same energy is transmitted in what to-day we should call the chair of the soverei

d it into another and holier eucharist, which has become the glory of his church from generation to generation. 298. kabbalism 299. with the tremendous impetus given by the coming of the lord the mysteries received a greater inspiration than had been theirs since the days of moses. part of the mystic teaching belonging to them later passed into writing, and in the kabbala we find fragments of the symbolic knowledge which was once the exclusive property of the initiates. so close are the analogies between certain of the doctrines of the kabbala and those of the earlier degrees of masonry that it has been supposed that kabbalistic students were responsible for the introduction of speculative masonry into our modern craft. the student of occultism does not hold this view, for he knows that ou

ies, the tradition of which was carried to rome, and thence passed down through the collegia into the mediaeval guilds, finally emerging in the eighteenth century in the speculative rituals of the craft degrees, in the holy royal arch and the degree of mark master mason, and in those other emblems and ceremonies which have been incorporated into certain of the subsidiary grades belonging in their symbolic time to the old covenant. the jewish mysteries are the source of our present tradition, for the three craft degrees are, and always have been, the basis of the whole system of masonic initiation, since they enshrine the relics of the lesser and greater mysteries of egypt, which alone can be termed degrees in their original form. but before we pass on to our next link in the masonic chain

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

the world. the word amulet is derived from the latin amuletum. amuletum was the name for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a figurine of one s god(dess) has been and continues to be a popular amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the

;milton, john for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. bells throughout the history of humanity the ringing of bells has played a variety of magical, ritual, and symbolic roles. the sound of bells is widely believed to drive away evil spirits. such belief is evident in the common habit of wearing small bells on hats or clothing, in putting them around the necks of domestic animals, and at the entrance of shops. during the middle ages, church bells were rung especially to frighten witches and evil spirits. the sound of church bells could make witches fall t

ed bosch s symbolism. the paintings of the flemish artist hieronymus bosch (hertogenbosch 1450 1516, reflect his obsession with man s sin and damnation. the world portrayed by the artist is populated by a multitude of symbols from astrology, sorcery, and alchemy, and strange forms that are often composed of dislocated elements of real beings. each detail of his paintings contains an allusion to a symbolic significance within the whole, which can be considered a kind of allegory illustrating the opposite guises of christian life: sin and attachment to earthly pleasures on one hand, and the force of faith against evil on the other. bosch s themes, however, reveal his pessimism about man s redemption after life, and hell is usually portrayed as a common condition of the world in which man liv

ion of ancient wisdom. followers are taught mastery of their physical environment and development of the mental capacities, as well as provided with answers to such metaphysical questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kin

ructure of many symbols and myths are nearly universal, even between cultures that had no historical influence on one another. most traditional societies, for example, tell hero myths, utilize circles to represent wholeness, the sky to symbolize transcendence, etc. jung theorized that this universality resulted from unconscious patterns (genetic or quasi-genetic predispositions to utilize certain symbolic and mythic structures) that we inherited from our distant ancestors. the reservoir of these patterns constitutes a collective unconscious, distinct from the individual, personal unconscious that is the focus of freudian psychoanalysis. jung referred to the unconscious, predisposing patterns for particular myths and symbols as archetypes. hence one can talk about the mandala (i.e, the circ

LIBER 777

urse of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole s

gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-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

sted below the eight sub-princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah;

a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principle

LIBER AASH

s but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman, and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra

LIBER ALEPH

as it were in a pageant, and showeth himself thus apparelled, unto the sleeper, for a warning or admonition. every dream, or pageant of fancy, is therefore a shew of will; and will being no more prevented by environment or by consciousness, cometh as a conqueror. yet even so he must come for the most part throned upon the chariot of the exciting cause of the dream, and therefore is his appearance symbolic, like a writing in cipher, or like a fable, or like a riddle in pictures. but alway does he triumph and fulfil himself therein, for the dream is a natural compensation in the inner world for any failure of achievement in the outer. t liber aleph vel cxi 12 l de somniis g: vestimenta horroris (of dreams. iii: clothed with horrors) ow then if in a dream the will be always triumphant, how co

necessary for thee to arise and extirpate him before he wholly infect thee with the divided purpose which is the first breach in that fortress of the soul whose fall should bring it to the shapeless ruin whose name is choronzon! k liber aleph vel cxi 14 n de somniis. e: clavicula (of dreams. v: the key) he dream delightful is then a pageant of the fulfilment of the true will, and the nightmare a symbolic battle between it and its assailants in thyself. but there can be only one true will, even as there can be only one proper motion in any body, no matter of how many forces that motion be the resultant. seek therefore this will, and conjoin with it thy conscious self; for this is that which is written .thou hast no right but to do thy will. do that, and no other shall say nay. thou seest

is wholly lost to them. learn then, o my son, this mystery of .conomy, and apply it faithfully and with diligence in thy work. b liber aleph vel cxi 54 bb de arte alchemica (of the art of alchymy) ere then i must write concerning talismans for thine instruction. know first that there are certain vehicles proper for the incarnation of the will. i instance paper, whereon by thine art thou writest a symbolic representation of thy will, so that when thou next seest it, thou are reminded of that will, or it may be that another, seeing it, will obey that will. here then is a case of incarnation and assumption, which, before it was understood, was rightly considered gramarye or magick. again, thy will to live causeth thee to plant corn, which in due season being eaten is again transmuted into wil

LIBER CHANOKH

w, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by

or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] the holy table plate i. 1 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the p

venfold table containing seven names of god which not even the angels are able to pronounce. s a a i2 8 1 e m e8 b t z k a s e30 h e i d e n e d e i m o 30 a i26 m e g c b e i l a o i2 8 1 u n i h r l a a 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana the symbolic representation of the universe 2 akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this order: sol, luna, venus, jupiter, mars, mercury, saturn (3) fili filiarum lucis. s ab ath ized ekiei madimi esemeli (4) filii filiorum lucis. l (el) aw ave liba rocle hagone(l) ilemese see all these names in the heptagr

the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name. sabathiel liber lxxxiv 3 continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth plate ii the symbolic representation of the universe 4 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the four-dimensional universe in two dimensions as a square surrounded by 30 concentric cir

r squares. these are allotted to the kerubim, who must next be invoked.8 they are tdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the .black-cross. to their own names. the symbolic representation of the universe 6 the four great watch-towers and the black cross within general view9 plate iii r z i l a f a y t l p a e t a o a d v p t d n i m a r d z a i d p a l a m a a l c o o r o m e b b c z o n s a r o y a u b x t o g c o n z i n l g m t o i t t x o p a c o c a n h o d d i a l a a o c s i g a s o m r b z n h r p a t a x i o v s p s] f m o n d a t d i a r i p s a a

LIBER CLXV A MASTER OF THE TEMPLE

r of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcilers child of powers ofwaters j lord of gates matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a\a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i th

LIBER DCCCLX JOHN ST

operation a little more clearly, that one might consider the first day as osiris slain, the second as that of the mourning of isis l, the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5= 6 operation (or possibly with one or two more to recapitulate l.v.x. lux, the light of the cross. thence one might proceed to some symbolic passage through the 6= 5 grade.though of course that grade is really symbolic of this soul-journey, not vice versa.and through 7= 4; so perhaps.if one could only dare to hope it!.to the 8= 3 attainment. certainly what little i have done so far pertains no higher than minor adeptship though i have used higher formula in the course of my working. 1 [it is a verse paraphrase of cap. xxx of t

i say weakness, i mean that it appeals to my weakness; i am easily content with the smaller results, so that they seduce me from going on to the really big ones. i am quite happy as a result of my little ceremony.whereas i ought to be taking new and terrible oaths! yet why should tahuti be so kind to me, and asar un-nefer so unkind? the answer comes direct from tahuti himself: because 1 [see .the symbolic representation of the universe. in equinox i (8] liber dccclx 74 you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus

LIBER LLL PARADIGMAT PIRATE

e entirely individualistic. the best way to do so is to repeatedly remember past slights that were sufficient at the time to put you into such a state. some people have to go as far back as childhood, but there are usually enough instances of humiliation and frustration and hostility to form a solid battery of recollections in anyone fs life, both during and after childhood. it can be fun to have symbolic things to destroy as part of a ritual while in this state. don ft have anything you might want the next day close to you when doing this type of gnosis. stay away from any children or pets. panic apart from its use in ritual work, there are two added benefits to mastering a state of fear that becomes the gnostic state of panic. the first is the ability to resist the feeling of fear when y

LIBER LVII

e the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right

ards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the .five letters of severity. those which have a final form. kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning .tooth. and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr 52 [also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the .city of pyramids. reference with the 12 by 13 squares on each of john dee.s .tablets of the watchtowers. and the pyramids drawn on each square in the golden dawn.s .book of the concourse of the forces. t.s] 53 [also arb .he created, second word of genesis. t.s] 54 [see the remarks on o

10th athyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery65 he has risen to understand with the members of the sovereign sanctuary66 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. 63 [the reference appears to be to a passage in the 5th athyr. t.s] 64 [ps. xiv, 1. note that by gematria

answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer .he (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formula as 5= 6. that they concealed a word answering this problem is also* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though onl

o this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the temple, see liber 418. t.s] 72 [the reference is to nox spelt in hebrew on. t.s] 73 [also \ylpn, nephilim= 210. t.s] on the qabalah 49 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good.74 but we have rybd, connected with rbd, adding the secret phallic power. 220. this is t

LIBER LXXVIII

published in equinox i (8. it has also been published on its own under the title tarot divination (weiser. in the gsyllabus h in equinox i (10) it was declared to be liber lxxviii in class b. in the gpramonstrance h in equinox iii (1, a forthcoming publication under this number was decribed as g ca complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. h which eventually manifested as the book of thoth, published in 1944 as equinox iii (5; this was an original work on the tarot which largely supercedes the present treatment; while it bore no number on publication it is sometimes cited as liber lxxviii. the present e-text is based on a key-entry made from the equinox printing by w. e. heidrick for o.t.o. this tran

LIBER MMCMXI NOTE ON GENESIS

ther. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .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) behold, then, in these two great numbers

ses in exodus xiv. wherein the divided name is hidden it is written .and went the angel of the elohim before the camp &c. and this angel of the elohim \yhla ]alm, is the manifestations of their presence. now ]alm hath the number 91, which is also the number of ynda hyhw, wherefore by gematria .tetragrammaton our lord. is the angel of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents t

irst is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the t

st 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, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale i

by time (i.e, beginning at the first letter, and so proceeding, let me point out a few general facts. first as to the number of letters in each word, which converted into figures stands thus: 4.3.5.2.5.3.6 (hebrew direction. in the midst is 2, by taro the central will: and this twolettered word is ta. on either side of this is the pair of figures 35. 53, balanced one against the other: as though symbolic of the great dawning of life of the mothers.h and, vitalised by the son (3) as the vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10* the perfection of the sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from k

LIBER MMM

le-pointed awareness will do. attachment is to be understood both in the positive and negative sense, for aversion is it s other face. attachment to any attribute of oneself, 17 one s personality, one s ambitions, one s relationships or sensory experiences- or equally, aversion to any of these- will prove limiting. on the other hand, it is fatal to lose interest in these things for they are one s symbolic system or magical reality. rather, one is attempting to touch the sensitive parts of one s reality more lightly in order to deny the spoiling hand of grasping desire and boredom. thereby one may gain enough freedom to act magically. in addition to these two meditations there is a third, more active, form of metamorphosis, and this involves one s everyday habits. however innocuous they mig

gical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abilities. no divinatory system should involve too much randomness. astrology is not recommended. ritual is a combination of the use of talismanic weapons, gesture, visualized sigils, word spells, and magical trance. before proceeding with sigils or dreaming, it is essential to develop an effectiv

LIBER SAMEKH

part v of gthe temple of solomon the king. h in equinox i (5; reprinted in the qabalah of aleister crowley under the spurious title ggematria. h 65. gliber lxv: liber cordis cincti serpente sub figura ynda. h in vol. i. of qelhma; reprinted in equinox iii (1) and iii (9; with a lengthy commentary in iv (1. 73. gliber lxxiii: the urn. h in equinox iv (3. 84. gliber chanokh: a brief abstact of the symbolic representation of the universe as derived by dr. john dee from the skrying of sir edward kelly. h in equinox i (7-8. a continuation was planned but never written. 111. liber aleph vel cxi, the book of wisdom or folly. became equinox iii (6. 120. gliber cadavaris, the ritual of passing through the tuat. h the final form of this ritual is unpublished but survives in one of crowley fs manusc

uming the thing has not been stolen (or sold by unscrupulous museum staff) and replaced with a replica in the meantime, the original stele is still closed gin locked glass h in a museum in cairo. incidentally the name of the victorious city can be fudged to 418 in hebrew just as easily as that of crowley fs country house. 20 plate x in equinox i (7) was an illustration to ga brief abstract of the symbolic representation of the universe h( gliber lxxxiv vel chanokh h) showing various sigils received during the dee-kelly workings; the four characters outside the square are said to be the sigils of the four gangel overseers h, referred to in liber 84 (possibly following a golden dawn tradition) as gsupreme elemental kings. h in the yorke goetia, the names and sigils appear at the head of each

LIBER XXXIII AN ACCOUNT OF AA

ligion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but

time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hier

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

cond half of the nineteenth century. muller fs theory of myth was actually based on the notion of a gdisease of language, h the idea that language itself was inadequate to express everything it had to and therefore was a major contributor to the development of gods and myths, which grew out of linguistic confusion. muller was an ardent solar mythologist (one who thought that nearly all myths were symbolic stories about the rising and setting sun, light and darkness, and the seasons, and he had followers who were even more ardent than he, if less learned. the indiscriminate aligning of narrative elements to natural phenomena led to the eventual discrediting of comparative mythology, not least when andrew lang, a critic of max muller, demonstrated that muller himself was a solar myth. the di

othesis is that ring oaths were tolerably well known in medieval iceland, and the stanza is really quite clear. if margaret clu- 72 norse mythology nies ross is right in reviving an argument that a ring might stand for the anus in certain contexts and thus be involved in innuendo concerning ergi (sexual perversion, snorri may have been indulging in wordplay; or he may even have imagined a kind of symbolic rape of suttung through baugi alongside his rape of gunnlod, suttung fs daughter. see also mead of poetry; odin references and further reading: van hamel fs thoughts are expressed in gthe mastering of the mead, h in the volume studia germanica tillagnade ernst albin kock den 6 december 1934 (lund: c. blom, 76.85. on baugi and the ring, see aage kabell, gbaugi und der ringeid, h arkiv for

t they also have concrete objects from the earlier times. 61. there they will find wondrous golden gaming pieces in the grass, those which in ancient times they had had before. unsown fields will grow, and baldr will return.surely this is some kind of new golden age, or perhaps a return to that time when the world was not solely defined as a place of conflict. the gaming pieces, then, are clearly symbolic, and what kind of game might have been played with them is anybody fs guess. there was an elaborate ghunting game h (so-called because one player, with a greater number of pieces, attacks the other, who starts with a smaller number of pieces) called hnefatafl, but we cannot be certain this is what the voluspa poet had in mind. certainly gaming pieces were items of high status, as the lewi

ributes, for he had just told how odin could change shape and travel in animal form to distant lands on his or other people fs business. and in ynglinga saga snorri also downplays the connection of njord and frey with the sea, and that may also have contributed to the unique assignment to odin. the ship was an important part of life in viking and medieval scandinavia, and it clearly had important symbolic as well as practical value. the bronze age deities, themes, and concepts 271 rock carving found at tegneby, sweden, showing ships, men with giant axes and bird heads, and worshippers around a possible sun 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. wea

cross, each day, when he goes to judge at the ash of yggdrasil. thor fs crossing of rivers may have to do with the fact that he does his business mostly in the realm of the giants, who live on the other sides of boundaries, 290 norse mythology a small bronze, 6.7 cm high, from eyrarland, iceland, identified by some observers as thor (werner forman/art resource) but it is also worth recalling the symbolic association between giants and water, as can be seen in the abode of the midgard serpent out in the deep sea. see also asgard; baldr; bergbua thattr; geirrod; harbardsljod; hrungnir; hymiskvida; midgard serpent; thrymskvida; utgarda-loki references and further reading: the most recent book on thor was published quite some time ago, and in swedish: helge ljungberg, tor: undersokningar i in

LOGOMACHY OF ZOS

n the apprehension of those relationships which are called( 2 o. re-remembered associations. also, meaning is involved with concurrent thinking from unknown presuppositions or inherencies. abandoned, undigested and forgotten impressions and ideas desire their evolutionary fulfilment and become substitute figures of their meanings. most abstract thinking and dreaming is meandering in this limbo of symbolic thought-forms; such fortuitous gleaning is in the direction of inspiration from something more potent. the only content of reality we know is ego, or potential ego: the thesis that there is related ego. something like our own that can feel in some manner. has credence because all things are parts of a whole: hence, everything has equal significance and an essential and universal interdepe

l although bred of imagination. the delusion was caused by poor observation. yet some would have it that because things are not what they appear to our' 5! 2% q( 5, 6- 2..q. 9"d( itself at once. therefore everything is illusion. it proves that our imaginings from illusion are real in as much as they react on us in the same manner as if from reality. we survive more through cowardice than courage. symbolic creation: a chair is not explained by its parts nor by its material or quantitative measurement. chemical analysis and mathematics will not disclose all its meanings or origination. a chair( e 6#"27 the functional unity begat the conception, design and form, which themselves are governed by, or adapted to, the material and ability available. beauty is subsequent to utility. whether a chai

ongruities. darkness is only a degree of light, imperceptible to us. there is no absolute antithesis, only variation, except for god who is the antithesis of all things we desire him to be and must transpose to our selves. dreams are another and future reality, not what we suppose, nor what we desire, but what we will receive of our perverted self and its allergies to life. the whole process is a symbolic extroverting of secret adumbrations from the past, the events masquerading as metaphor or allegory in an ideographic language. beware the demagogue with a plausible ideology for your betterment, he is a dangerous throwback, mass murder his weapon. so we are necessary, and necessitarians of a limitless necessarianism. things become only by making the necessity. gods, souls, bodies. anythin

ch is equivalent to saying that a chair. or any human-made object. accidentally produced man and the mind, and the reasoning that reified it. materialists have to swallow their own statements. they use their. 2' r^9 5' e..q (q. m h"d k .rxk5! s 3' separate existence lies in our reaction to things; my feeling is my apperception, i.e. ego; for what i' 2 .5( as i&%d' e d" not be felt by anyone else. symbolic cosmogony: the absolute alone is arbitrary; the design of cosmos and creation is its work. the soul reflects the whole, refracting it partitively into the mind which becomes the storehouse of experience as memory. thoughts are the evoked past images regrouped and patterned by the reasoning faculty. these transferences act on their vehicle, the body. this multiple impact causes the things

kness because he has lost the power of transference; pain makes him entirely self-centred and nothing is more devitalizing than such forced concentration. only by making the seen supremely tactual and our source of conception can we express anything of the abstract or unseen. everything has the means of protection, nutrition and reproduction: the great adjunct is a possible rhythm to otherness. a symbolic dance of potentials. outside the blind cycle of the ids; otherwise we are mere automata. we are as gods according to our own ability. in this process or progress away from absoluteness and towards man-conceived god we develop self-will, which must manifest by duality and where we again face another chaotic transition. this process has bred great individuals of all kinds whilst the bulk of

LUCIFERIAN SORCERY

e 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 gnosis of luciferian selfliberation and awakening. the devil is

LUCIFERIAN SORCERY AND SET TYPHON

k adept slowly transforms into upon the path. cain known also as chiva, or chioa, the beast offspring of samael and lilith. tubal-qayin is the lord of the horsemen, the luciferian patron of the path, the initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is also considered the offspring of asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in luciferian witchcraft, liber hvhi and book of the witch moon. leviathan considered primarily "male" and often fe

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

actice 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 of infernal teachings that reveal man and woman as ho

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

- orthodox. another complication is the absence in judaism of a centralized authority in matters of doctrine, leaving it up to potentially many religious leaders to offer their own interpretation of the sacred texts. and there is the old joke: three jews, four opinions. historically, the general attitude of judaism has been that the creation account in genesis should not be taken literally: it is symbolic rather than descriptive of an actual fact. the great medieval jewish philosopher creationism and intelligent design 23 maimonides even wrote that only ignoramuses would take genesis literally. on the other hand, the age of earth, how life-forms came to be, and the timing of the appearance of humans are still very much debated by jewish scholars. for example, there is no general agreement

e genes involved in brain function are found exclusively in humans and not in chimpanzees and the other great apes. in all likelihood, these human genes evolved after the chimp/australopithecus split, as revealed by dna sequencing. in any event, bigger brains allowed the taming and use of 90 evolution and religious creation myths fire, the steady improvement of stone technology, the appearance of symbolic language, and enhanced cooperation. in sum, a big brain size allowed the development of culture. cultural evolution, as we describe at the end of this chapter, came to supplant biological evolution in humans because it is so much more flexible and is propagated so much faster than are biological adaptations. in the last 100,000 years or so, we became cultural animals, and culture became o

origins and evolution of homo sapiens 101 their results were striking. first, they concluded that the very high frequencies of these variants could not be explained by genetic drift alone; natural selection must have played an important role in their spread among humans. second, one of the gene variants was calculated to have appeared about 37,000 years ago. remarkably, this is also the time when symbolic art exploded in europe. third, the second gene variant appeared about 5,800 years ago, at a time when humans started building the first cities in the near east and invented writing. this time is late enough in our history to let us speculate that our brains may still be evolving. the university of chicago team interprets these findings as showing that the appearance of new gene variants i

cause they were beneficial to our survival and proliferation. certainly, newly acquired more flexible mental abilities would have been favorable to our fate as an intelligent species. now, whether these two variants are responsible for some aspects of cognition is presently unknown. in other words, scientists cannot yet claim that these gene variants caused (even if only partly) the appearance of symbolic thinking and later the ability to organize life around urban centers, as well as the invention of written language. all scientists agree that much work remains to be done to pinpoint the exact functions of these two gene variants. nevertheless, this is an important first step in our attempts to determine what makes us human, at least as far as art (always a good thing) and city living (no

urely biological science and see how evolutionary thinking can help unravel perhaps the most significant attribute of humans: culture. 102 evolution and religious creation myths cultural evolution up to about 10,000 years ago, humans lived as hunter-gatherers, following animal prey for meat and gathering wild fruits, roots, and nuts for subsistence. by then they had already invented sophisticated symbolic art (as seen in the famous caves of lascaux and chauvet in france and altamira in spain) and made efficient weapons for hunting and possibly warfare. but by 10,000 years ago, a great transition in lifestyle took place roughly at the same time in west asia, east asia, and mesoamerica. this major evolutionary change was the invention of agriculture, which developed in what is called the neo

MACNULTY W KIRK KABBALAH AND FREEMASONRY

and uncritical in their approach. more recent authors have sought to be more rigorous, but the data which is available present a real and ongoing puzzle. citing yates again. recent books on the subject have been moving in the direction of exact historical investigation, but the writers of such books have to leave as an unsolved question the problem of the origin of "speculative" masonry, with its symbolic use of columns, arches, and other architectural features, and of geometrical symbolism, as the framework within which it presents a moral teaching and a mystical outlook towards the divine architect of the universe."3 at the present time there is no real agreement, even among masons, about the origins of the order. some masons, those who are romantically inclined, like to think that they

lub" one should explain why this particular club developed as it did. one of the obvious explanations for its rapid growth is that masonry was teaching and practicing something that was, at the time, of very widespread interest to the intellectual community. the hermetic/kabbalistic tradition of the renaissance is certainly such a thing; and, as we shall see, it would account for masonry's unique symbolic structure and for many of its rituals and practices. in my own view, freemasonry is a codification of the hermetic/kabbalistic tradition which formed the intellectual essence of renaissance thought;5 and the material presented here will reflect that view. we will start with a very brief overview of what is known of masonic history, and during this overview we will cite those historical re

ery brief overview of what is known of masonic history, and during this overview we will cite those historical references which mention kabbalah specifically. in the interest of keeping to a reasonable space we will acknowledge an early and important scottish influence, but confine ourselves to english material in this presentation. after we have acquired this background, we will consider how the symbolic structure of freemasonry reflects the teachings of kabbalah. the diagram in figure 1 presents a very general overview of the development of english freemasonry "events" involving reference to kabbalah are shown as asterisks, and will be discussed 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 uncer

s nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch contains mystical material. later we will consider some of the writings of laurence dermott, as well as the masonic symbolic structure and the role which is played by this "fourth degree" we may feel that the antients may have been accusing the moderns of having forgotten their mystical heritage. through the last few decades of the 18th century the rituals and symbolic structure used by both grand lodges continued to evolve. perhaps no single mason had more influence on that evolution than did william preston

should be seven officers in a lodge (not including the secretary and treasurer; and that there should be three working tools associated with each degree. the application of these principles in the development of the new ritual caused some masons to experience a significant change from their traditional methods. we shall see the kabbalistic implications of these principles shortly. the ritual and symbolic structure developed by the lodge of reconciliation was presented to the members of the united grand lodge in a series of demonstrations starting in 1816. it was not written down. for a variety of reasons having to do with nature of teaching by demonstration and the difficulties of transportation at the time, the new ritual was adopted only very slowly. as a result, there are in england to

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the apocalypse the faith of islam american indian symbolism the mysteries and their emissaries conclusion the secret teachings of all ages an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy being an interpretation of the secret teachings concealed

rplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten numbers. 69 the human body in symbolism the philosophical manikin--the th

he rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the regions of the elements--the new jerusalem--the grand secret of nature. 145 alchemy and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the tal

rosencreutz is invited to the chemical wedding--the virgo lucifera--the philosophical inquisition--the tower of olympus--the homunculi--the knights of the golden stone. 161 bacon, shakspeare, and the rosicrucians the rosicrucian mask--life of william shakspere--sir francis bacon--the acrostic signatures--the significant number thirty-three--the philosophic death. 165 the cryptogram as a factor in symbolic philosophy secret alphabets--the biliteral cipher--pictorial ciphers--acroamatic ciphers--numerical and musical ciphers--code ciphers. 169 freemasonic symbolism the pillars raised by the sons of seth--enoch and the royal arches--the dionysiac architects--the roman collegia--solomon, the personification of universal wisdom- freemasonry's priceless heritage. 173 mystic christianity st. iran

t 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 method of preserving their transcendental knowledge. in a single

MASTERING WITCHCRAFT

to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the legend is overlaid with later gnostic overtones such as the latinized names "diana" and "luc

powers and their attainment having read the preceding pages, you now may be ready to take your first step, your initial, practical commitment to the way of witchcraft. for your first step, it will be sufficient for you to make a token gesture. the traditional initiation rites we defer to chapter 7; it is entitled "the coven and how to form one" here and now it will be sufficient for you to make a symbolic gesture which will ceremonially demonstrate your severance from old restraints and inhibitions that in the past have acted as the main obstacles to the development of the powers within you. basically, these restraints can be symbolized as the yoke imposed by such established systems of irrational thought as organized religion, be it christianity, judaism, or buddhism. organized religion

tain the show stone and prevent it from rolling off. it should be stained or painted black with an exorcised paint in which finely powdered wormwood herb is mixed. all the time you work on it, you should continue the use of the mantram that you evolved for the triangle. many witches surround this pedestal with the names of the four cabalistic archangels: michael, gabriel, raphael, uriel, or their symbolic representatives, the zodiacal signs of leo, scorpio, aquarius, and taurus. again, however, this is not strictly necessary, merely a matter of personal preference. finally, wash the show stone itself in an infusion of wormwood, place it on its stand when dry, and cense and seal them both. should you, however, wish to make a speculum, or mirror, instead of buying a crystal, obtain a concave

h will help you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long streaming hair. she is crowned with a wreath of flowers and corn, while above her brow shines the lunar disk on either side of which rise two rearing serpents. on her right hand perches her symbolic bird, the white dove. all flowers and blossoms, particularly those with a perfume, are sacred to the lady, and before beginning the more complex operations of love it is as well to strew your altar with them. apart from the associative symbolism of flowers, they also give off a subtle magnetism which is peculiarly in accord with works of this nature. no magical circle is necessary for the

urround the altar triangle with a circle of fresh flowers, preferably sweet smelling. these may be any that please you; freesias, narcissus or lilac, jasmine or carnations, anything you like, depending on your location and the time of year. the choice is yours. to a lot of witches, the rose seems a very good choice, as this blossom has always been considered most germane to matters of love, and a symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my love among the daughters. the rose has been preserved as the lady's emblem in the annals of courtly love and among t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

tic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing the action of the planets on the world, but i have never seen it used in relation to the cabalistic system of attributes. so every symbolic and operational element of this magick seems geared towards using the lord of the ascendant as the power ruling the hour. the preliminary mention of the ruler of the day, with its implied reference to the cabalistic method of rulership, is not supported by anything that comes afterwards. for the seals shown in part 1 of the book, the author chose the date of his example carefully. march 1

MEANING OF MASONRY

ars old, which taught precisely the same things as masonry does, but in the terms of shipbuilding instead of in the terms of architecture. but the terms of architecture were employed by those who originated modern masonry because they were ready to hand; because they were in use among certain trade-guilds then in existence; and lastly, because they are extremely effective and significant from the symbolic point of view. all that i wish to emphasize at this stage is that our present system is not one coming from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extremely ancient in freemasonry is the spiritual doctrine concealed within the architectu

de 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 centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other than a spark of

ound god present not outside but within himself. but in order to find the" perfect points of entrance" to this secret (and we are told elsewhere that" straight is the way and narrow the gate, and few there be that find it) emphasis again is laid in our teaching upon the necessity of complete moral rectitude, of utter exactness of thought, word and action, as exemplified by rigid observance of the symbolic principles of the square, level and plumb-rule. here again the symbolism of our work becomes extremely profound and interesting. he who desires to rise to the heights of his own being must first crush and crucify his own lower nature and inclinations; he must perforce tread what elsewhere is described as the way of the cross; and that cross is indicated by the conjunction of those working

that with proper instruction and by their own patience and industry they may hope to find. its philosophy implies that this temporal world is the antipodes of another and more real world from which we originally came and to which we may accelerate our return by such a course of self-knowledge and self-discipline as our teaching inculcates. it implies that this present world is the place where the symbolic stones and timber are being prepared" so far off" from that mystical jerusalem where one day they will be found put together and, collectively, to constitute that temple which even now is being built without hands and without the noise or help of metal tools. and this world, therefore, being but a transient temporary one for us, it is necessarily one of shadows, images and merely" substit

rethren, to bring to an end this brief and imperfect survey of the deeper meaning and purposes of our craft, i pray that what is now spoken may help to prove to some of you a further restoration to that light which is, at all times, the predominant wish of our hearts. it rests with ourselves whether masonry remains for us what upon its outward and superficial side appears to be merely a series of symbolic rites, or whether we allow those symbols to pass into our lives and become realities therein. whatever formalities we may have gone through in connection with our admission into the order, we cannot be said to have been" regularly initiated" into masonry so long as we regard the craft as merely an incident of social life and treat its ceremonies as but rites of an archaic and perfunctory

MICHAEL FORD A RITE OF THE WEREWOLF

ergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yat

MICHAEL FORD WITCHMOON

nt was prepared and a small amount smeared in the form of a sigil representing the astral conclave. i was robed in black, after a relaxing bath. candles illuminated the house and the sole company of my cat gave me yet further inspiration. the woven web of night is one that can guide your every movement, to every urge the web will respond. the spider and serpent that exist in the night side are of symbolic nature, being of reversion and double senses, of speed and accuracy. i focused upon my star, the inverted pentagram, meaning life and mind and made proclamations to the lord of the sabbath, being the adversary or the shadow form of lucifer. candle lit, burning black in the darkness of the chamber i whispered before the flame: by the embrace of death s sleep in life, thanatos hearken my sw

feminine submission because that to take up with the devil, one should intimately know this spirit. the males, or heterosexual males would in turn have congress with female succubi, or children of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the symbolic kiss of shame. the pact should take place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well

ake place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western d

eans of infinite manifestation. to awaken kundalini is to begin the process of desire and the id (the driven magickal point of will. the hands of baphomet point one towards the sky and one towards the earth. the meaning of such is 'as above so below for balance is a key to the individual attainment of lucifer's grail (light, wisdom and manifestation, ultimately enlightenment. the winged aspect is symbolic of night- flight, giving an indication of the significance of the lunar dream state in the witch cult. the witches sabbat goat or baphomet is known as the god of witches, being the sigil of desire+ will= manifestation. the night side holds all great mysteries of the self. the result of exploration of the self in all forms will allow one to discover and come to terms with all aspects of th

ly sexual congress, which presents the danger of obsession which should be avoided at all costs. alternatively, extracting craft wisdom in this spirit form can manifest knowledge in various ways. among the most interesting of these is automatic writing, where thoughts of the yelg image inspire writings which provide useful information. this may be either finely detailed or disorganised and highly symbolic. significant knowledge in the form of voices or pictures may also be accessed in multilayered dreams. once the particular goal of the evocation is performed, the witch should banish and destroy the sigil, to reabsorb and uncreate this elemental. the purpose being to avoid obsession which could derive from long term contact with such a spirit. oracles of zos and kia "as i laid upon the cri

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ies. along with their supersensory skills, thenephilim also possessed great knowledge of biology, crystallography, organic comput-ing, and robotics, etc. such sciences were common in pre-diluvian epochs and are notdiscoveries of our silicon age. many scholars have pondered why it is that certainancient cultures like the sumerian, indo-aryan and egyptian have alphabets, mathe-matical concepts, and symbolic cosmologies, all just appearing fully formed withoutrecord of the normal antecedent and cumulatory stratifications that must attend theseachievements. here are some examples of the quandaries that beset the scholars andacademes. sir leonard woolley in his ur of the chaldees wrote: there is nothing to show to what race the first inhabitants of mesopotamia belongedat adate which we cannot f

a vested interest in emphasizing the role of the sign virgo (p. 65)time and time again we shall see that a knowledge of the stars played an important part in every stageof the creative phases in the construction of the city. indeed, as the story of washington d.c, unfolds,we will be forced to the conclusion that the 13 approximately straight lines of avenues which lenfantplanned for the city were symbolic of the stripes of the national flag, laid out to receive the impress ofthe stars (p. 66)as we approach the mysteries of washington, d.c, we shall find that the image of virgo, her symbolsof corn and the cornucopia, takes on more and more importance. indeed, we shall conclude that thosewho oversaw the design of the city adopted virgo as its arcane leitmotif (p. 155)the word capitolmay deri

naga which becomes nagal. in china, the naga is given the form of thedragon and has a direct association with the emperor and is known as the son of heaven. while inegypt the same association is termed king-initiate. the chinese are even said to have originated withthe serpent demi-gods and even to speak their language, naga-krita. for a place that has no serpents,tibet, they are still known in a symbolic sense and are called lu (naga. nagarjuna called in tibetan,[becomes] lu-trub. in the western traditions we find the same ubiquity for the naga, or serpent. one simple example isthe ancient greek goddess, athena. she is known as a warrior goddess as well as the goddess of wis-dom; her symbol being the serpent as displayed on her personal shield. of course, in genesis the ser-pent is a naga

igher level of realization is qualified to perform such a ritual. when obstacles are removed, the lu thaye, a very powerful naga believed to be constantly movingunder the ground is dealt with. sudden digging would disturb him, but his movements in a particularspot can be plotted astrologically, and a spot on the plot can be found where no part of his body wouldbe present at the time of the first, symbolic digging. this would be followed by offerings of ritual cakesto pacify him. this done, the building could proceed without further interference.in some cases, sa-dags and nagas not only take offense at encroachment on their land, but at harminflicted on certain animals they feel are their own. the following is a story which took place abouteighty years ago in a remote area of kham. the head

tion)log on to www.taroscopes.com and visit the merchandise page for more information. womenand the arts of doing and beingthe role of women as the keepers of the mysteries of being.the role of women domestically and professionally.going beyond the familiar roles, in the 21st century.the age of aquarius- its true impact.the relevance of the divination arts: tarot, astrology, kabala and numerology.symbolic literacy- what is it?stereotypes versus archetypes.habituation versus individuation.the return of the goddessmichael tsarion speaks on the role of the feminine, women, and the relevance of the hermetic arts.(includes digital slide presentation)the women who once ruled the earth now seem content to be ruled by its destroyers- michael tsarionlog on to www.taroscopes.com and visit the mercha

MICHAEL W FORD THE VAMPIRE GATE

istic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- christian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality. sorcery is a term which denotes e

dy. 3. watch and determine their breathing cycle, you will drain according to this. 4. as they exhale, begin drawing in energy by breathing deeply through both your mouth and nose. bring this breath constant until your lungs are filled. imagine the tendrils are released and drawn back. breath slowly and control your bodily movements. 5. repeat if necessary. ritual vampyrism 1. utilizing a mirror (symbolic of lilith) have an image of the individual in question ready. this may include photo but could be a drawing or name written on paper, depending on your ability and predilection. if you have something of your chosen, have it in the rite hold it and focus upon it. 2. calling the vampyric forces in terms of ritual focus visualize forces coming to you, acting according to your will. 3. imagin

the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the four infernal powers are symbolic of the raw primal aspects of the subconscious. the dragon commands that which sleeps within. 1. enter the temple such a ritual would be in a chamber where much of your magical work already happens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one

nting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. lib

MICHAEL WYNN THE SOUL TRAVELERS

t these myths of history and creation are the misguided accounts of an ignorant and superstitious people. truly, the stories of myth are easy to dismiss. modern man has, for the most part, accepted the assertions of psychologists regarding these ancient tales. the gate-keepers of psychology, men like sigmund freud and carl jung, have suggested that the stories told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspects of the self. for example, each mythology seems to have at least 1 good god, and one trickster or villain god, and these 2 gods represent the internal (and external) battle of good versus evil within the heart of the every individual. with the w

ughts from becoming magical commands? the answer is ritual, visualization, and invocation. we all have ritual. some smoke a cigarette the moment they wake up, some stumble to the coffee machine, and others head straight to the bathroom. everyday we engage in ritualistic behavior, but the difference between our rituals, and the rituals of the magician is that ours are utilitarian, while theirs are symbolic. ours are done to achieve a goal that needs achieving frequently, so we do them frequently, while in their rituals the individual actions are symbolic of their intentions, and represent an organized way to send commands to the magical program. the second major difference between our ritual and theirs is intense visualization. often, while uttering the words of the ritual, the magician is

arding rituals involves invoking certain spirits to do certain jobs. while conducting a ritual, the priest will call upon higher forces, such as arch-angels, arch-demons, angels, intelligences, and other ruling spirits to see to it that the priest's command is executed. the priests call upon, or invoke, these higher forces, by uttering their names aloud while visualizing them. and so there it is; symbolic ritual, corresponding visualizations, and invocations to the dominant spirits open the gate to the magical program. but if this be entirely true, then why must, or should, i do certain things on certain days? had i spit in that toad's mouth after sunrise, would i be left with asthma? why would a spirit care if it's a full moon, or what day of the week it is? and then there's all these rul

a bell. this constitutes the bulk of occult researchers (those, like me, who researched the occult from the outside. the truth of this statement is easily apparent by observing how many of these researchers will tell you the illuminati practice the occult, and how few of them tell you how it s used. without magic, there is no occult; without magic, the occult is nothing more than a collection of symbolic folklore and superstitions, same as every other religion; without magic, the occultist has no more access to hidden truth than the rest of us and, like the rest of us, must wait for crumbs of wisdom from above to pass the veil and fall into their lap. the first thing i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the

the opposite side of venus (the point of the hexagram assigned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals ca

MICHAEL W FORD NOX UMBRA

ribed in "sacrifices in greek and roman religion and early judaism" by royden keith yeikes describes a persian blood ritual known as 'taurobolium, which holds a connection to mithris and the lore of the bull. in this ritual, the practitioner slays a bull on a platform, which has many holes in the wood. the blood then pours upon the individual. symbolically, the sacrifice of the wolf to ahriman is symbolic only. no blood of an animal or human should ever be used. the wolves would be shadow forms created by the sorcerer who is becoming like ahriman. the use of blood to call the dead is an old practice. the huns lacerated themselves to allow their own blood and tears to fall upon their dead. blood was used also in by the abbot guibourg who poured the blood of young boys on a "living" altar, d

dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf mu

wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create his or her own wolf belt. this is symbolic of the belt given to the initiate by the devil, and is made of wolf skin. in modern times, wolves are a precious and beautiful animal, which should be respected. a replacement wolf belt may be made from leather, with sigils scribed into it which hold the sigillic wisdom of the beast. if one if fortunate enough, a belt buckle with the image of the devil may prove stimulating to the imagina

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

he self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally important a

MORALS AND DOGMA

-craft. 3--master. 4--secret master. 5--perfect master. 6--intimate secretary. 7--provost and judge. 8--intendant of the building. 9--elu of the nine. 10--elu of the fifteen. 11--elu of the twelve. 12--master architect. 13--royal arch of solomon. 14--perfect elu. 15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. m

orces, faith and love. prayer is sublime. orisons that beg and clamor are pitiful. to deny the efficacy of prayer, is to deny that of faith, love, and effort. yet the effects produced, when our hand, moved by our will, launches a pebble into the ocean, never cease; and every uttered word is registered for eternity upon the invisible air. every lodge is a temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constell

columns were imitations, by khurum, the tyrian artist, of the great columns consecrated to the winds and fire, at the entrance to the famous temple of malkarth, in the city of tyre. it is customary, in lodges of the york rite, to see a celestial globe on one, and a terrestrial globe on the other; but these are not warranted, if the object be to imitate the original two columns of the temple. the symbolic meaning of these columns we shall leave for the present unexplained, only adding that entered apprentices keep their working-tools in the column jachin; and giving you the etymology and literal meaning of the two names. the word _jachin, in hebrew, is [hebrew. it was probably pronounced _ya-kayan, and meant, as a verbal noun _he that strengthens; and thence _firm, stable, upright. the wor

e 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 from the heaven of the fixed stars to the elements that envelop the earth; and seven 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 diffe

f a church that thinks for its votaries, and whose pontiff claims to be infallible, and the decretals of its councils to constitute a gospel. the edges of this pavement, if in lozenges, will necessarily be indented or denticulated, toothed like a saw; and to complete and finish it a bordering is necessary. it is completed by tassels as ornaments at the corners. if these and the bordering have any symbolic meaning, it is fanciful and arbitrary. to find in the blazing star of five points an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided the magi, is to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of is

MOTTA MARCELO THE COMMENTARIES OF AL

he khu, not the khu in the khabs. khabs 'star, or 'inmost light, is the original individual, eternal essence in us. the khu is the magical garment which it weaves for itself, a 'form' for this being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. the khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed make the whole curse of separate existence ridiculous, a senseless and inexcusable folly. it would th

ry star must calculate its own orbit. all is will, and yet all is necessity. to swerve is ultimately impossible; to seek to swerve is to suffer. the beast 666 ordains by his authority that every man, and every woman, and every intermediately-sexed individual, shall be absolutely free to interpret and communicate self by means of any sexual practices soever, whether direct or indirect, rational or symbolic, physiologically, legally, ethically, or religiously approved or no, provided only that all parties to any act are fully aware of all the implications and responsibilities thereof, and heartily agree thereto. moreover, the beast 666 adviseth that all children shall be accustomed from infancy to witness every type of sexual act, as also the process of birth, lest falsehood fog, and mystery

of the universe is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the

of their flesh to eat! the victorious city is of course cairo (al-kahira, the victorious, and the ill-ordered house is the museum at bulak. ra-hoor-khu; why is the name without its termination? perhaps to indicate the essence of the force. the ritual of the adoration of ra-hoor-khuit is, one might expect, illustrative of his nature. it seems doubtful whether this ritual can ever be of the type of symbolic celebration; it appears rather as if expeditions against the heathen: i.e, christians and other troglodytes but most especially the parasites of man, the jews were to be his rite. and it is to be taken that 'the woman' is to take arms in his honour. this woman might be the scarlet woman, or perhaps woman generally. remember that in the scarlet woman 'is all power given; and i expect a new

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ble gardens and solitary houses. look, said barry, pointing to a tin can on the opposite side of the< road. that s what i saw. i m sure of it. i glanced out the window as we pulled over to the side of the road. i was not so sure. the container barry had seen in his visions was at least two feet tall, and filled to the brim with gold coins, so if this was the right place, the visions had been more symbolic in nature than specific. i watched barry walk across the road towards the old tin can. he picked it up, looked inside and threw it back down to the ground. i remained silent as he got back into the car. that s what i saw, he said emphatically. i nodded. we sat quietly watching the occasional car speed past. barry was confused. the psychic impression, fascinating as it was, was false. or s

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

em as a residence by the kings of pergama around 300 b.c. they had a specific initiation as well as words and signs by which they recognized one another and were divided into separate communities called synods, colleges, or societies. each of these communities was under the direction of a teacher and chairmen or supervisors who were elected annually. in their secret ceremonies the dionysians made symbolic use of the tools of their trade. at certain times they threw banquets during which the most skilled workers were awarded prizes. the richer members gave help and assistance to the indigent and the sick. in greece the dionysians were organized in the same way, and solon's legislation gave them some special privileges.4 it is important to note that banquets have held a religious and sacred

ing their significant immigration into the roman empire, to rome particularly, during the later years of its existence "it was especially in the first century that the syrian exercised his activities, charged with almost all the minor crafts. the syrus (oriental in the broad sense of the term) entered everywhere, introducing with him the tongue and mores of his country."11 indeed* for more on the symbolic myth of hercules and its connection with builders, see my book les loges de saint-jean (paris: editions dervy, 1995, 71 ff. the ancient corporations: colleges of builders in rome 13 the best propagators of christianity in the working classes were the syrians "christianity in the third and fourth centuries was preeminently the religion of syria. after palestine, syria played the greatest r

feet long by 30 feet wide designated to be the dwelling of all those who toil on behalf of the monks. there should be another building 40 the origins of freemasonry from ancient times to the middle ages 125 feet long by 25 feet wide intended for the goldsmiths, inlayers, marbleworkers, and other artisans. the magnificence of clunisian churches, including excesses of decorative art that lacked any symbolic meaning, shocked saint bernard (1090-1152) early on. this sensitive soul, enamored of inner perfection, felt it was a betrayal of the gospels to give any sops to the senses. in reforming the order of saint benoit, he imposed on the architects of his order a principle of total simplicity. thus the monks of citeaux, faithful to the spirit of the great reformer, spread an austere and bare st

g the order of saint benoit, he imposed on the architects of his order a principle of total simplicity. thus the monks of citeaux, faithful to the spirit of the great reformer, spread an austere and bare style of art throughout europe. these strict, plain churches are not sad, however, for they hold a kind of mathematical beauty that comes from the harmony of their proportions. the prodigious and symbolic art of light was not produced until the bays of churches were cunningly pierced in coordination with the proper orientations of the entire structure. favorable to contemplation, these resulting buildings defy time. this stripped down but suggestive and magisterial layout marvelously assists the sensibility to share in the comprehension of the liturgy. the physical sensations awakened in t

de villeneuve, saint thomas, raymond lulle, and roger bacon studied alchemy, which took on considerable importance in europe during the fourteenth and fifteenth centuries. we should also note that its symbolism is closely tied to that of philosophy and construction. in the architectural domain, european builders were subject to the direct influence of the arab world. in fact, masons' marks, those symbolic markings left by european masons on all their work starting at the end of the twelfth century, had been in common use throughout the east since the remote past.29 those in the east and muslim spain were familiar with the broken arch and the tiers point long before the europeans. in some portions of france (especially in central france and the midi region, in spain (as seen in the portal o

ONYX TABLET OF SET

om within or in the direction of an external form [i have, however, encountered adepts who do not exclusively come from this space] this experience remains similar for a priest or priestess, but it is now the relationship to that experience which has changed. a force has risen up within them. in consciously inviting this force to change them, an embryo forms. the birth of this so-called foetus is symbolic to a coming into being within the iii. in a self-matrix this essence now can exist. it is from this internal merger that a link to the first form of isolate self-consciousness can be maintained. the direct result of this relationship is a unique *perception* and *understanding- a) perception: the ability to access a greater intuitive insight. this is based on an infrastructure of objectiv

PATH OF INITIATION

f a serious spiritual grouping is to achieve wisdom and illumination. no wise, thinking person would ever make the claim that illumination and wisdom only come from membership in a special group. in truth, illumination and wisdom come from the soul of the world itself, from the unseen worlds, from spiritual beings, from other mysterious forces, and from within. what "groups" do, is merely speak a symbolic language, hoping to channel these very things "groups" do not and cannot originate these things, nor make them happen in their members with any certainty. groups may serve some useful purposes, but without members coming to them already aware of the deeper origin of wisdom, they are doomed to fail as groups, for the same reason exoteric churches all gradually fail. there is a period of le

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ound. some accounts place this event at the moment of christ s birth, a fitting time as many of pan s attributes have been assigned to the devil of christian tradition. some writers suggest the cry was a mishearing of the all-great tammuz is dead, a ceremonial lament for the death and rebirth of the oriental god tammuz (see p. 33. zeus and dana 44 eagle of power the eagle, zeus attendant bird, is symbolic of power and victory. in matters of love and war, zeus never accepted defeat. clouds gathering god of the sky and ruler of weather, zeus is often called the cloud-gatherer. he is often shown with his weapon, the thunderbolt. zeus and dana dana was the beautiful daughter of acrisius, king of argos, who was supposed to rule in rotation with his twin brother proetus. but acrisius refused to

k bucks while their hounds were pitch black with staring hideous eyes. this was seen in the very deer park of peterborough town, and in all the wood stretching from that same spot as far as stamford. all through the night monks heard them sounding and winding their horns. the anglo-saxon chronicle, 1127 ce ram-headed serpent cernunnos is often shown with serpents (both with and without ram heads) symbolic of death and fertility. it has been suggested that the incident in the irish driving of fra ch s cattle, in which the hero conall cernach meets a fierce serpent, reflects a memory of the god whose name the hero bears. the horns are a curious addition to the serpents, and may show their close identification with the god himself. at the stag s call the animals came, as numerous as the stars

streams, who is often depicted with two children issuing in a stream from beneath her jade skirt. other important goddesses include chicomecoatl, the goddess of corn, and tlatzeotl, the goddess of purification and curing. 99 legends of quetzalcoatl death this is the day sign for death, and resembles mictantlecuhtli, the god of death. skull the gods are supported by a schematic skull, which may be symbolic of the earth. this depiction of the two opposed gods shows them almost as two aspects of the same person. a sense of the duality of opposites (life and death, day and night) is central to mesoamerican religious thought. the highest heavens were ruled by ometeotl, the god of duality, who was both male and female. quetzalcoatl was accompanied on his descent into mictlan by his double, the c

PHOSPHORUS

te will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adv

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

grand orient.his request was granted, and two new lodges were soon after constituted. yet, although the grand college of rites thus admitted the rite of memphis, this admission was accompanied with such restrictions that the rite, in fact, exists no longer. deprived of its constitution, its government, its councils, its entire organization, and its j g degrees, permitted only to work in the three symbolic degrees, subject to the prescriptions of the grand orient as regards the obtaining of the higher degrees, the rite of memphis is actually transformed into the scottish rite. a member of a lodge retaining the denomination of the rite of memphis, is not permitted to add the number of his high degree of that rite to his name,nor to wear any jewel or decoration belonging to it. as to its work

them without understanding their extent, since their effect would be to establish one supreme power within the bosom of another supreme power, a state within a state. e e e e e e e e e a letter of the brother leonard. reduces the request to these two heads: bst. constitution of a lodge under the distinctive title of l orientale de mizraim. cd.authorization to work in this lodge in the three first symbolic degrees, according to the forms of the rite of mizraim. postponing any decision as to the formation of a chapter, the right to ask which hereafter is reserved. e e e e e e e e e it is merely certain masons who come and petition to be allowed to constitute a lodge under the obedience of the grand orient of france. this being the case, are we to inquire whence they come, and to what obedien

is recognized in france, and which, except in its higher degrees, with which we are not dealing, any more than with those of memphis, has forms which scarcely at all differ from those of, the french rite. consequently we have the favour to propose to the council to authorize the provisional lodge petitioning to constitute itself under the jurisdiction of the grand orient, and to work in the three symbolic degrees, either in the french rite or the rite of mizraim; but on condition that it shall take another distinctive name, and shall not use the word mizraim, except to indicate the manner of the work of the lodge. these conclusions were put to the vote and adopted. b g c heredom albert pike& william l. cummings t h e sp u r iou s r i t e s of memph i s and misraim william l. cummings, 33 x

rn jurisdiction of the united states of america, organized at charleston, south carolina, in b i a b, to which all legitimate bodies of this rite can mediately or immediately trace their origin. while in english-speaking countries, with one or two minor exceptions, the first three degrees of this rite are never practiced, the remaining degrees being conferred only upon those who have received the symbolic degrees in bodies regularly chartered by grand lodges, in some countries, notably the latin- american ones, it is almost the only masonic system known. origin of the rites of memphis and misraim this article treats of the history of these organizations rather than of their ritualistic and allegorical philosophies. for that reason there is no necessity of discussing the alleged origins of

propagated the rite in france, about b i b d v b e. there it partook of the dissension and schisms which were so indissolubly part of the eighteenth and nineteenth century french masonic activities. thus precedents were established which the american progenitors observed equally as meticulously in subsequent decades. the grand orient of france, which controlled a number of degrees other than the symbolic grades of ancient craft masonry, refused recognition to the new rite.the governing body dissolved,but some of the constituent lodges con- volume j, c a a b b g f the spurious rites of memphis and misraim tinued their work. they were very naturally considered as clandestine bodies and treated as such. the rite of memphis in the absence of contemporary documents and published accounts, we m

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

-spirituality and ascends back to its source, spiritualizing reality in the process. when all the sparks will have been liberated in this way, the world will have attained its maximal spiritual potential and mashiach will come. the prototypical example of this process is the sacrificial service in the holy temple. the temple is the microcosm of creation, and the rites performed within it are both symbolic of and actualizations of the wider divine service that mankind performs in the world at large. to wit: salt is a mineral, and through it the mineral kingdom was rectified. the wine and the oil [offered with the sacrifices] rectified the vegetable kingdom. the animals rectified the animal kingdom. the confession the animal fs owner recited over the animal corresponds to the articulate king

tly above chesed on the sefirah-tree, and this is chochmah. this is why [the high priest] had to wear linen clothes [on yom kippur, as it is written, ghe shall wear a holy linen robe c h3 this is because sackcloth [which is linen] manifests the 400 worlds [the text of the arizal fs teaching now refers to his explanation of these g400 worlds h in another text, which we will now quote] the dominant symbolic imagery in this passage is that of hair. hair is considered to be alive, since it is constantly growing, but the life force it possesses is very limited, since it can be cut without causing any pain to the person. it therefore signifies the transference of a highly limited and diluted level of life force from the area of the body from which it issues. on the head of arich anpin there are

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ten the most practical way to make contact with a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers t

good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the supreme god of the gnostics (iao is pronounced eeah- oh) since the sun is the giver of life and light, the formula must

forming actively the 14 the golden dawn cross, he says "the sign of osiris slain" then crossing one arm over the other on the chest, he adds "and risen. isis, apophis, osiris, 1.40" thus what started out to be a simple abbreviation of a traditional latin sentence on the cross above the head of jesus, has now evolved by a qabalistic process of exegesis into a complex series of evocative ideas and symbolic gestures which extend tremendously the root idea. and by knowing these ideas, the gestures may be used practically to aspire to the illumination it suggests. this is the essential value of the sacramental actions. the rosicrucian equivalent of this formula is found in the fama fraternatitas, one of the original three classical rosicrucian documents. ex deo nascimur. in jesu morirnur. per

ons. the rosicrucian equivalent of this formula is found in the fama fraternatitas, one of the original three classical rosicrucian documents. ex deo nascimur. in jesu morirnur. per spiritus sanctus reviviscimus "from god are we born. in christ we die. we are revived by the holy spirit" nor is this all. if we take 'lvx' as symbols of roman numerals, we have 65. this number, therefore, attains the symbolic equivalent of light, gnosis and illumination. the adeptus minor obligation imposed on the candidate during the ritual initiation, obligates him, as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or hi

societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium i

REGARDIE TALISMANS

. this will render unnecessary any protracted examination of those principles in this time and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin origins are almost impossible to trace (incidentally, the word sigil merely means signature. so that the sigil of an archangel is really the symbolic signature of that being. these sigils were originally extracted from the traditional kameas or magical squares, which will be described in due course) for our present purpose, these will have to be ignored, since what is required beyond all other things is a system which is clear, sensible and workable. symbols of a wide variety from almost every conceivable source are employed to provide

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 single letters, referred to the twelve signs of the zodiac, were placed in the outermost circle of rose petals. within this ring were the seven double letters attributed to

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

elight necessary to impart thy holy hidden secrets, and to thee be all the glory. amen.the theoricus, now rising, will listen to the purpose of the degree.suffragan:theoricus, you have now arrived at the third grade, or physical branch of the system ofrosicrucianism called practicus. you are now to delve in the mines of alchemy and hermeticism sofar as we may be enabled, under our brief forms and symbolic services to impart the same to you.we can, at best, but place in your hands the wrap upon which you must weave the threads, which wewill also give you (some dark and sombre, other bright and golden) a picture pleasing to the eye ofthe eternal, who is to pass upon your work. alchemy is so called because it is an instrument bywhich the good is to be separated from the evil; and what is not

mbodiment of this truth in their philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast

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

r each negation: herein is the eternal realization of the phoenix allegory. two illustrious scholars have preceded me along the path that i am travelling, but they have, so to speak, spent the dark night therein. i refer to volney and dupuis, to dupuis above all, whose immense erudition produced only a negative work, for in the origin of all religions he saw nothing but astronomy, taking thus the symbolic cycle for doctrine and the calendar for legend. he was deficient in one branch of knowledge, that of true magic which comprises the secrets of the kabalah. dupuis passed through the antique sanctuaries, like the prophet ezekiel over the plain strewn with bones, and only understood death, for want of that word which collects the virtue of the four winds and can make a living people of all

ls. they exist alike in physics, in philosophy and in religion; in physics they produce equilibrium, in philosophy criticism, in religion progressive revelation. the ancients represented this mystery by the conflict between eros and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad wit

ent. the scenes which succeed one another in this wonderful prophetic epic are so many pantacles, the keys of which are the ternary, the quaternary, the septenary and the duodenary. its hieroglyphic figures are analogous to those of the book of hermes or the genesis of enoch, to make use of a tentative title which expresses merely the personal opinion of the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique assyrian sphinx, and the combat and victory of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all

nslation of a book by the sieur de nuisement on the philosophical salt, the spirit of the earth is represented standing on a cube over which tongues of flame are passing; the phallus is replaced by a caduceus; the sun and moon figure on the right and left breast; the figure is bearded, crowned and holds a sceptre in his hand. this is the azoth of the sages on its pedestal of salt and sulphur. the symbolic head of the goat of mendes is occasionally given to this figure, and it is then the baphomet of the templars and the word of the gnostics, bizarre images which became scarecrows for the vulgar after affording food for reflection to sages innocent hieroglyphs of thought and faith which have been a pretext for the rage of persecutions. how pitiable are men in their ignorance, but how they w

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

nies till it becomes venomous at distance; but, as we have observed 94 the ritual of transcendental magic in our gdoctrine h, they expose themselves more often to be the first that are killed by their infernal machinery. let us stigmatize at this point some of their guilty proceedings. they procure hair or garments of the person whom they seek to destroy; they select an animal which seems to them symbolic of the person, and by means of the hair or garments they place it in magnetic connexion with him or her. they give it the same name and then slay it with one blow of the magic knife. they cut open the breast, tear out the heart, wrap while still palpitating, in the magnetized objects and hourly, for the space of three days, they drive nails, redhot pins, or long thorns therein, pronouncin

ner of all nature, and their stone is found wherever there is salt, which is the equivalent to saying that no substance is foreign to the great work and that even the most apparently contemptible and vile matters can be changed into gold, which is true in this sense, as we have said, that all contain the fundamental salt, represented in our emblems by the cubic stone itself, as may be seen in the symbolic and universal frontispiece to the keys of basil valentine. to know how to extract from all matter the pure salt which is concealed in it is to possess the secret of the stone. it is therefore a saline stone, which the od, or universal astral light, decomposes or recomposes. it is one and many, for it can be dissolved and incorporated with other substances, like ordinary salt. obtained by

ROBERT KIRK WALKER BETWEEN WORLDS

orrupted form, that are of a different order and quality from those of spiritualism. the simplest way to put this is that the concept of bland reassuring messages from entities claiming to be our dead relatives in fantastical heavenly realms is not present in any of the pagan or pagan-christian traditions of seership: they operate in a quite different set of metaphysical dimensions with different symbolic language. furthermore, the ancestral contacts that form an important part of such ancient lore (and may seem superficially to resemble spiritualist contacts, are not described as ethereal but contemporary stereotypes of daily life, as they are in spiritualism. they are frequently of a terrifying and cathartic nature rather than reassuring and kindly. all of the foregoing will unfold as we

www.dreampower.com/kirk_wbw/pg_92.htm (4 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) 1. the fairy people can, through natural means, but of a subtlety unavailable to man, have foreknowledge of events, just as a bird or animal can scent or see subtle hints of distant humans. 2. the seers are able to perceive the fairy people, who in turn convey messages to them by symbolic actions or shows. sometimes the seer has a fairy companion or co-walker. 3. there are obscure, diffuse, but ample, traditions of interpretation and apparently ancient pagan philosophy at-tached to this relationship between humans and fairies. these initiatory traditions are formally separated (as kirk himself affirms) in training by certain seers, though usually they are freely mixed with

the power of seventh children, as it arises (he says) from the fusion of the four elements with the spiritual power of the trinity (see page 70 and figure 8. page 30. he saw a. shroud creep up around a walking healthy person's legs. this is a classic example of second sight, and as the shroud progresses so does the person draw nearer to death. it must be stressed that this is, in kirk's thesis, a symbolic action made by the fairy people, and not an efflux from the human, nor is it an example of 'clairvoyance' or perception of the human aura. the fairy tradition is a very specific one of contact between human and underworld or otherworldly entities, with its own techniques and symbolic language. page 31 there be many places called fairy hills, which the mountain people think impious and dan

ll used in magical art today as an implement of connection. the helix of ivy may link to the magical powers of specific plants in folklore; ivy was an underworld plant, associated with the dead, with winter (as it remained green, and with great strength and endurance. as kirk has added in parentheses that the hair of the tedder should be that which bound a corpse to a bier, there is an additional symbolic binding or connecting to the powers of the dead, those ancestors living in the fairy hills. the bowing of the head to look between the legs has many connections, not the least of which are found in the old testament, from jewish mystical practices. the prophets adopted a meditative pose, just as jewish mystics do to this day, whereby the head and feet were joined together, with the head b

divine trinity commentary 114 that the communion between the worlds was a proof against atheism and materialism. page 48 nor does the ceasing of the visions, upon the seer's transmigration into foreign kingdoms make his lordship's conjecture. a whit more probable. what follows is a careful presentation the theory of guardian beings on a regional or national scale, not in any childish political or symbolic sense, but in terms of the holism of the land, that same concept of sacred and divine land that permeates ancestral religion. the reason, kirk says, that seers lose their second sight when transported to america or other countries is that the invisible entities of those lands do not know them, and therefore will not speak to them. he then says, not unreasonably, that it would presumptuous

RUBY TABLET OF SET

auty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of something could substitute for the whole as long as the mind completed the connection. mental imagery created by viewing

the above implies that "knowing oneself" can be taken as the sign of the priest iii. this is not, however, complete. remember that the temple of set started with the ideas of gurdjieff and others, then evolved from there. i think the key to this lies in the concept of neter. in "knowing himself" the priest unlocks an additional gate to an aspect of himself which can be expressed as a neter. this symbolic expression of himself acts as (1) a magnifier with which to see himself more clearly, and (2) a telescope with which he can see (and a telescoping arm with which he can manipulate) that which is far away. this is the aid he uses to help him reach toward man-6 and comprehend xem. a side observation: what is the really critical aspect of a vampire? he cannot see his own reflection in a mirr

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 jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author i

on. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language lets us add meaning to an article without adding substantially to the size of that article. those who haven't been in the temple of set long enough to pick up on that symbolic use of language will miss almost all of that meaning on their first reading. this is one of the reasons why we all find it useful to reread past issues of the scroll and to reread tablet articles. it

rd "xeper" would carry in a modern egyptian dictionary. this use of symbolism doesn't apply just to magical words or formulae, but applies to symbols of many different kinds, in many different uses. you'll sometimes find certain words capitalized in text, as are "words" and "formulae" above. when not overly used, this is a clear indication that the author wishes you to view these words with their symbolic meanings, rather than their normal meanings. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain pe

SALMANRUSHDIE THESATANICVERSES

cecil beaton grande dame "phoo" she confided in allie "what a relief, my dear, to be shapeless for a change" she now wore her grey hair in a straggly bun, put on a succession of identical floral-print supermarket dresses, abandoned make-up, got herself a painful set of false teeth, planted vegetables in what otto had insisted should be an english floral garden (neat flowerbeds around the central, symbolic tree, a "chimeran graft" of laburnum and broom) and gave, instead of dinners full of cerebral chat, a series of lunches- heavy stews and a minimum of three outrageous puddings- at which dissident hungarian poets told convoluted jokes to gurdjieffian mystics, or (if things didn't quite work out) the guests sat on cushions on the floor, staring gloomily at their loaded plates, and something

SATANGEL

ble monument of human perversity. this is usually of the classical catholic variety, requiring that the sorcerer is either also an ordained priest, or has the aid of one. levi further claims that the instruction to 'sacrifice a live kid' is an instruction to sacrifice a human child, as opposed to a male goat as most have presumed. it is just possible that levi was continuing, with this claim, the symbolic tradition that obscures the sexual elements of goetic sorceries. instructions to 'sacrifice children' may in fact be instruction to the magical use of non-procreative sex, classically either masturbatory, homosexual, or during the menstrual cycle of the sorceress. although these are perversions of catholic iconography, they are not inversions in the sense of satanism. the power of god, je

SATANIC BIBLE

arch fiend asmodeus- hebrew devil of sensuality and luxury, originally "creature of judgement" astaroth- phoenician goddess of lasciviousness, equivalent of babylonian ishtar azazel (hebrew) taught man to make weapons of war, introduced cosmetics baalberith- canaanite lord of the covenant who was later made a devil balaam- hebrew devil of avarice and greed baphomet- worshipped by the templars as symbolic of satan bast- egyptian goddess of pleasure represented by the cat beelzebub (hebrew) lord of the flies, taken from symbolism of the scarab behemoth- hebrew personification of satan in the form of an elephant beherit- syriac name for satan bil- celtic god of hell chemosh- national god of moabites, later a devil cimeries- rides a black horse and rules africa coyote- american indian devil d

nography in the world is owned by the vatican! the kissing of the devil's behind during the traditional black mass is easily recognized as the forerunner of the modern term used to describe one who will, through appealing to another's ego, gain materially from him. as all satanic ceremonies were performed toward very real or material goals, the oscularum infame (or kiss of shame) was considered a symbolic requisite towards earthly, rather than spiritual, success. the usual assumption is that the satanic ceremony or service is always called a black mass. a black mass is not the magical ceremony practiced by satanists. the satanist would only employ the use of a black mass as a form of psychodrama. furthermore, a black mass does not necessarily imply that the performers of such are satanists

for this reason that the satanist should attempt to seek out others with whom to engage in these ceremonies. in the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group. there is nothing in this type of ceremony which would lead to embarrassment on the part of those conducting a ritual of this sort, since anger and the symbolic destruction of the intended victim are the essential ingredients. on the other hand, a compassion ritual, with its unashamed shedding of tears, or a sex ritual, with its masturbatory and orgasmic overtones, would most likely succeed best if privately performed. there is no place for self-consciousness in the ritual chamber, unless that very selfconsciousness is an integral part of the rol

e standardized preliminary invocations and devices should be employed before the intimate fantasies and acting out occur. the formal part of the ritual can be performed in the same room or chamber as the personalized working- or, the formal ceremony in one place, the personal in another. the beginning and end of the ritual must be conducted within the confines of the ritual chamber containing the symbolic devices (altar, chalice, etc. the formalized beginning and end of the ceremony acts as a dogmatic, anti-intellectual device, the purpose of which is to disassociate the activities and frame of reference of the outside world from that of the ritual chamber, where the whole will must be employed. this facet of the ceremony is most important to the intellectual, as he especially requires the

ments which are sexually suggestive; or all black clothing for older women. amulets bearing the sigil of baphomet or the traditional pentagram of satan are worn by all participants. robes are donned by men before entering the ritual chamber, and are worn throughout the ritual. men may substitute all black clothing for black robes. black is chosen for the attire in the ritual chamber because it is symbolic of the powers of darkness. sexually appealing clothing is worn by women for the purpose of stimulating the emotions of the male participants, and thereby intensifying the outpouring of adrenal or bioelectrical energy which will insure a more powerful working. altar man's earliest altars were living flesh and blood; and man's natural instincts and predilictions were the foundation on which

SATANIC RITUALS

subdeacon bow toward the altar, turn and depart. the candles are snuffed and all leave the chamber] epilogue the invention, development, and prognosis of christ 1. year 1 c.e. an idea 2. year 100 c.e. the son of god 3. year 1800 c.e. the acme of human perfection 4. year 1900 c.e. a great teacher 5. year 1950 c.e. a revolutionary 6. year 1970 c.e. a fallible, representative man 7. year 1975 c.e. a symbolic image, representative of a human type. 8. year 1985 c.e. a descriptive word with an interesting origin. 9. year 2000 ce. a well-known folk myth. l'air epais the ceremony of the stifling air along the shore the cloud waves break, the twin suns sink behind the lake, the shadows lengthen in carcosa. strange is the night where blade stars rise, and strange moons circle through the skies, but

eard in dim carcosa. song of my soul, my voice is dead, die thou, unsung, as tears unshed shall dry and die in lost carcosa -robert w. chambers "casilda's song" from the king in yellow the ceremony of the stifling air is the the which was performed when entering the sixth degree of the order of the knights templar. it celebrates a reawakening of the flesh and a rejection of past self-denials, and symbolic rebirth is attained through a contrived entombment. the ceremony originated in the thirteenth century. in its original form it was not the historical parody into which it later developed. accounts of the performance of l'air epais ultimately strengthened the charges of king philip iv of france in his campaign to abolish the rich order, which was banished in 1331. the templars had been exp

SATANICON

satanagram altarpiece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn during the operation of these rites. the chalice of change the chalice and its fluidic contents represent an important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our

uring of emotion which in turn further promotes entrance into our magickal condition of creative darkness. ideally, the chalice should be silver in color and the beverage should stimulate the emotions and be pleasing to the palate. the chalice is placed next to the flame of satan. the flames of satanic truth and black art the traditional color of candles used in satanic rituals is black. black is symbolic of the essence of satan. altar candles are arranged in the following manner: the flame of satan represents supreme darkness and man s carnal nature. it is placed on the left side of the altar. the flame of lucifer represents enlightenment and eternal opposition to god and xianity. it is placed on the right side of the altar. additional black candles may be used in other areas of the black

le turning widdershins at the beginning and at the completion of the magickal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-head could prove problematical for most; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in rituals of a necromantic nature. if an authentic skull cannot be obtained than an imitation will suffice as the symbolism is of paramount importance. the skull is placed at the center and behind the sword on the altar. ritual music music is important to religious ritual because of its powerful influence upon the emotions. most books of m

he burning charcoal contained in the brazier, the ritual of antichrist begins in complete darkness, which symbolizes the arrival of the age of evil. the age when the wicked will plunge man and the 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

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ious experience, where morality is considered as being both temporal and relative. it is obvious from this perspective that satanic morality is both offensive and dangerous and here then lies another barrier for the satanic initiate, for he or she must face and question his or her own morality. the concept of initiation originates in a non-satanic religious source where initiation is held to be a symbolic transition from one stage to another. the differences occur in the use of symbolism and of dieties. thus in some examples of a satanic initiation the neophyte may undergo a ritual coupling with a temple priest or priestess. this coupling is a symbolic union of satan and his bride baphomet. thus if the neophyte is female, then a priest, representing satan will couple with her, or if the ne

ndividual will, by virtue of the changes in consciousness that include the crystallisation of the astral body, be able to manifest magical energies without recourse to the procedure of magical ritual. symbolism is therefore no longer necessary although it may still be used by the new master or mistress. the third interpretation of the abyss comes from the society of dark lily who teach that it is symbolic of the journey from initiate to adepthood. as such, the satanist passes through the abyss over a long period of time in order to attain wisdom: the 'abyss is that awful thing you go through or go across to get to where you think you want to be, that is, adepthood'(16) the method whereby the satanist passes through the abyss may vary from individual to individual. the master who leads the

nd 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 examination of satanic black magic side 19 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various

about a particular act or action is one which takes into account the effects of that action not only in the present but also in the future, and this latter on a vast time-scale. thus, the judgement concerning such acts is essentially a-personal- it bears little or no resemblance to the emotional affects of that act in the moments of that act or in the immediate moments following that act [in the symbolic sense- and imprecisely- such judgement could be said to be that of 'the gods] real acts of evil are those which are done consciously- and these can be of two kinds. the first are ignorant acts: done from a lack of self-knowledge and usually with no appreciation of their effects beyond the moment. the second are impersonal acts done with a knowledge of the effects beyond that of the moment

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ut forces and powers beyond the 1 control of humans. in this latter area, religion attempts to answer questions that science does not address, such as the meaning of life and what happens after death. in addition, religion deals in one form or another with salvation. this can include saving the souls of humans either in a literal fashion, with a heaven after death as in christianity, or in a more symbolic sense, as in reaching an end to suffering such as nirvana, as in some eastern religions, including buddhism. furthermore, religion usually does its work through some form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood that administers the religion, and places, symbols, and days that are sacred to the believers. even though the

in india for devout buddhists. sacred objects include the bread and wine of the christian communion and the prayer wheel, a form of meditation for buddhists, especially in tibetan buddhism. christianity and buddhism also share the concepts of a body of sacred scripture, rituals, and forms of meditation that separate believers from nonbelievers. the primary ritual for christians is communion, the symbolic meal that reenacts jesus s last supper on earth, while for buddhists meditation is a major form of prayer. sacred writings include the bible for christians and the tipitaka for buddhists. for both religions, a distinct community of believers is basic. in christianity this community is called the church, the body of the faithful. in buddhism the sangha is the community of like-minded indiv

cience has its roots in the christian traditions of western europe. for hundreds of years many of the truths of religions such as christianity were largely accepted without question. by the mideighteenth century in europe and america, however, critics had begun to question many of the biblical truths that were being interpreted, even by the faithful, as myths and fictions that were important on a symbolic or poetic level, rather than as historical fact. for example, early scientists and religious critics began questioning stories such as the biblical account of the creation of the world. in 1650 an irish bishop named james ussher claimed that, based on the account in genesis, 14 world religions: almanac what is religion? earth was created on october 23, 4004 bce. by the nineteenth century

become a symbol of atheism and agnosticism: on the origin of species by charles darwin, which sets out the theory of natural selection. darwin s work has been a lightning rod for the debate over the existence or non-existence of god since its publication in 1859. darwin s theory basically challenged the creation as described in the bible. though many christians take that biblical description as a symbolic story, darwin s work continues to cause controversy in religious circles, especially among literal readers of the bible, or those who believe that the stories within the bible are factually true. influences of agnosticism and atheism some eastern religions created belief systems that do not rely on a personified supreme being, like the monotheistic god of judaism and christianity, but on

religious tradition, however, the influence of atheism and agnosticism has been two-fold. first, it has stirred debate within organized religion to revisit the literal reading of the bible. christians who read the bible literally developed the principle of inerrancy, that is, that the bible contains no errors or mistakes. other christian groups, however, chose to read the bible as a collection of symbolic stories. since the time of the enlightenment, this discussion has continued in christian religious circles. while literal christians still insist that the bible is truth word for word, others, both catholic and protestant, take such readings as metaphor (a figure of speech to suggest a resemblance between two things) and myth (a legendary story that explains events in the natural world. a

SIR WALLIS BUDGE EGYPTIAN MAGIC

satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which is false be uttered against me before the great god, the lord of amentet. verily how great shalt thou be when thou risest in triumph" it was this chapter which the deceased recited when he was in the judgment hall of osiris, whilst his heart was being weighed in the balance against the feather symbolic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed against his own heart, a conception which is quite different from that of the judgment of the heart before the gods. the scribe nebsent being weighed in a balance against his heart in the presence of osiris (from the papyrus of nebseni, sheet 4) 2

red to set up a statue of him because they believed that in so doing they would compel at least a portion of the spirit of the "secret and hidden god" to come and dwell in it. in the following pages we shall endeavour to describe the principal uses which the egyptians made of the figures of gods, and men, and beasts, to which magical powers had been imparted by means of the performance of certain symbolic ceremonies and the recital of certain words of power; and how they could be employed to do both good and evil. p. 67 one of the earliest instances of the use of a magical figure is related in the westcar papyrus, 1 where we read that prince khaf-ra told khufu (cheops) a story of an event which had happened in the time of neb-ka or neb-kau-ed, a king of the iiird dynasty, who reigned about

he egyptians employed magical stones or amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions. when we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the egyptians took such pains to preserve the physical body from decay. no egyptian who believed his scriptures ever expected that his corruptible body would ascend into heaven and

SORCERIES OF ZOS

ntion to immediate reality. both spare and crowley castigated the prevaricators who, scared of the idea of work, look to the 'fuutre life' and the unattainable, instead of seizing reality and living now 'o babblers, prattlers, loquacious ones. learn first what is work! and the great work is not so far beyond (the book of lies, chapter 52 (20) 1886-1945 (21) hell is the type of the concealed place symbolic of the subconsciousness; the 'infernal' regio n (22) see chapter 10 (23) vide, infra, p.204 (25) i.e. a solitary sex act (26) described in the book of pleasure (a.o. spare, republished 1975 (27) see letters on od and magnetism; karl von reichenbach, london, 1926 (28) the book of pleasure, p.56 (29) see the secret life of salvador dali, new york, 1942 (30) they were carried over from the d

SPENSER THE CULT OF THE ALL SEEING EYE 1960

riangle cut off, as seen in all representations of the pyramid and the "floating eye" viewed from above, the main building is constructed in the form of a six-pointed star, the symbol formed by two interlocking triangles, the seal of solomon. juliet hollister* author of a second article in triad on the temple, wrote that the temple "should he of glass faceted like a diamond to let in all the sun, symbolic of the light of spiritual knowledge, and [his in turn should be caught in a pool, so that within the very heart of the building, there would be a quiet focus of light. even at night this diamond "ill glow and shine. from this central dome w i l l radiate six wings, like rays of the sun, each the home of one of the great living religions of the world" the pagan symbolism should not be lost

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ality. the unruly horse and the intelligent horse stand for the lower and the higher aspects of human nature; the charioteer for the soul, which aspires to divinization as in the mysteries. plato appeals to the power of myth when he wants to describe the course of the eternal soul through its manifold transformations. and elsewhere in the platonic canon myth is used to render intelligible through symbolic stories the non-sensory, inner reality of human existence.76 in the light of this principle it is worth considering the egyptian mystery of osiris. in osiris we have a figure who gradually became one of the most important gods of the country. a significant 70 christianity as mystical fact cycle of myths grew up concerning osiris and his consort isis. according to the story, osiris was the

us (son of god, logos, wisdom) in the opposition between strife (typhon) and love (isis. in a greek way, empedocles expresses his basic ideas in terms that still have a mythical ring; his love is the goddess aphrodite, his strife is neikos, divine beings who bind and loose the elements. myths of initiation the style in which the content of myth has been described here should not be equated with a symbolic or allegorical approach to myth. nothing of that kind is myth and mysteriosophy 73 intended. the images that form the content of the myth are not invented symbols for abstract truths. they are actual experiences in the soul of the initiates. the initiates in the mysteries experienced these images with spiritual organs of perception, as ordinary people experienced the impressions of their

mysteries, mysteriosophy.84 the festivals were celebrated twice in the course of each year, and dramatized the cosmic events governing the fate of the divine in the world and of the human soul. the lesser mysteries took place in february, the greater mysteries in september. initiation into the mysteries took place in connection with these festivals. the climax of the initiatory proceedings was a symbolic enactment of the human and cosmic drama on the site. the temples at eleusis were dedicated to the goddess demeter. she is a daughter of kronos, and before his marriage to hera, zeus had by her a daughter, persephone. once while persephone was out playing, pluto, the god of the underworld, carried her off. demeter went wandering through the world lamenting and seeking for her. at eleusis s

ks between jesus and the family at bethany; that simply indicates that jesus had made everything ready in that family for the final act of the drama, the raising of lazarus. lazarus was a pupil of jesus. 118 christianity as mystical fact he was a pupil of whom jesus could be absolutely confident that his raising from the dead could be achieved. the final act of the 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 da

owledge would be the outcome of a rich involvement in shakespeare s treatment of 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 l

SYMBOLISM

articipants 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 jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author i

on. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language lets us add meaning to an article without adding substantially to the size of that article. those who haven't been in the temple of set long enough to pick up on that symbolic use of language will miss almost all of that meaning on their first reading. this is one of the reasons why we all find it useful to reread past issues of the scroll and to reread tablet articles. it

rd "xeper" would carry in a modern egyptian dictionary. this use of symbolism doesn't apply just to magical words or formulae, but applies to symbols of many different kinds, in many different uses. you'll sometimes find certain words capitalized in text, as are "words" and "formulae" above. when not overly used, this is a clear indication that the author wishes you to view these words with their symbolic meanings, rather than their normal meanings. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain pe

ackgrounds, we have various communication problems related to these diverse backgrounds. members from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less about the qabalic attributions, and have correspondences which are totally different. numerologists apply different meanings to their numbers than do the qabalists. and all of these symbolic systems work. but very, very few of them work for all setians. qabalists within the temple of set who write articles and/or letters steeped in qabalic symbolism find that very few others care enough about their symbols to wade through the text. those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vo

includes several definitions of symbol and symbolism, including> symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response> symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of symbols or representations. symb

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nding. it is from this platform that the magician changes, manipulates and alters their reality, and if extended outward, shapes and shifts the reality of those that come into contact with that new measure in the future what is to be. what must be incorporated within the serious magical practitioner is the knowledge of the principles, functions and form. this means a thorough familiarity with the symbolic, an understanding of the inner significance and separate language that consciousness casts upon those elements that come within its range of awareness. the tarot, the runes and the i-ching are all alchemical tools. the requirements to forge a useful tool is the knowledge and information of operation and technical expertise. knowledge must precede the method, and so the first key is realiz

d to include a deeper and more significant understanding of the cause and effect within the environments are existing within. the result of this understanding is an imposition of a cognitive structure into thought. this structure will define for you the what is, and what is to be, of your future actions. it is an inner vision that must be articulated in order to take form, many times this form is symbolic, or follows a symbolic methodology. exploring life and its events have become symbols revealing the existence of a further dimension to existence by symbolic representation. by understanding, in a symbolic sense, an entire universe is opened up to the aspirant. but, the vision must be the result of doing those things which make the higher consciousness state of man possible. nothing of si

are added together. so let us now rewrite the 0=2 equation as: 0(-1 plus 1) we can now say with certainty that zero in this equation is equal to a positive something added to an equivalent negative something. however, we must be very careful not confuse this equation by pursuing its relevancy in a purely mathematical fashion. for the full meaning of this equation comes only from its metaphorical/symbolic interpretation and understanding. that is, when contemplated, it becomes an evocative gesture that reveals to the individual a formula for examining the technicalities of the human spiritual quest, and the innate nature of the noumenal self. examining the equation from this perspective, and utilising the metaphorical context just mentioned, we can see that when dealing with a positive/neg

rapezoidal oriented ritual, particularly those employing a variety of angular motifs (and often complete atmospheric conditioning through the embedding of various waveform phenomena via electronic means) and utilization of multi-sensory stimulation to be the type of ritual proxemic that would best be examined- because it could be controlled. what are the powers of angular motifs- aside from their symbolic and metaphorical significance? this was my first consideration, and as i searched for the answer what i stumbled upon what eventually led me to the development of a ritual technology called neuronic tracing. what i uncovered that led me to nt was that visual information about a shape is routed to a particular brain section that is responsible for processing that shape into consciousness

r direct interaction or there. conversely, we can also seek to change, alter or manipulate an element within our direct ability to interact with, or here. sometimes we seek to change something there in order to cause a change here, and sometimes we seek to change an element here in order to affect something over there. as i have already mentioned previously, magical ritual consists of a series of symbolic and practical activities (realmagie) that the practitioner engages within. many of these activities are symbolic in nature, and are designed to establish a neural direction to the focus of the individuals consciousness. there is a tacit assumption in magical practice that there exists a correlative construction to life, that all of nature is linked in some mechanistic manner. it is throug

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

unted of the day president harry s. truman, a 33rd degree mason, met hollywood director and actor orson welles (war of the worlds and citizen kane fame. truman smiled and said to welles "you're the second greatest actor alive today. i'm the first" wealth what would compel grown men to act like immature, two-bit stage actors, twisting and distorting their fingers, hands, and bodies into ridiculous symbolic gestures in what appears to be a ludicrous campaign to force magical change or to convey secret messages via the media to fellow conspirators equally brainwashed? most of these men are wealthy. is that a factor? does wealth confer on a man the unbecoming nonquality of stupidity? is the secret coding and sending of messages, by word and by visual means, a process or activity of stupid, wic

societies and orders, handsigns, and handshakes are prominent. in coil's masonic encyclopedia we read "the hand is important in freemasonry..for the purpose of giving and receiving modes of recognition."1 in 46 codex magica concealed messages: the importance of hand signs 47 j. c. coopers's an illustrated encyclopedia of traditional symbols2, the author notes that hand signs include the following symbolic meanings: hand on breast submission and the attitude of a servant or slave crossed at wrist (x) binding or being bound hand on neck sacrifice clenched fist threat, aggression raised hand adoration, worship, horror, amazement both hands raised, palm outward weakness, supplication, acknowledgment, adoration, admiration raised to head thought, care, intellect, wisdom numerical hand signs fro

used as a threat to any would-be traitors or betrayer of the illuminist cause. in the authoritative richardson's monitor of freemasonry we find an example of this in the second sign of the super excellent master mason. the sign consists of raising the right hand, making the two first fingers like a fork, and simulating the gouging out of the eyes of a "traitor" on the other hand. there is a great symbolic difference between the use of the left and right hands. the right hand is said to be the hand of blessing, a good and positive influence, and those who use it in the occult world are known as those on the "right-handed path" this is considered "white magic" those on the left-handed path, however, are practitioners of "black magic" full-fledged satanists are typically of the left-handed pa

ard, yale, and other elite establishment colleges and the name, hollywood. pan, whose father is hermes, god of secrecy, is often pictured as the green man, a vegetation-covered deity. the tale of the jolly green giant is a myth begun by his admirers. who, really, is pan? well, of course, pan is simply the devil in a new disguise. baphles me! 105 106 codex magica the bearded revolutionary rebel is symbolic of baphomet, who also has a beard. this artist rendition of notorious cuban guerilla leader che gueverra does bear a remarkable resemblance to eliphas levi's famous drawing of baphomet, complete with the stars on their respective heads. baphles me! 107 a baphomet wall plaque and wall sculpture sold by an occult mail order store, along with a "seal of babalon" and the brotherhood a a wall

nfantry who fought at first manassas, chancellorsville and antietam. where he was seriously wounded. lying bleeding. oden used a stick and his own blood to draw masonic symbols on a paper. then he called out to the union troops on picket duty to take the paper to any yankee who was a freemason. it was carried to a union colonel who was a mason, but not of a high enough degree to comprehend oden's symbolic message. another mason, union capt. perry was summoned and he recognized the drawings and announced that a fellow mason was in distress. four northern masons crept out to the field, placed the wounded southerner on a cot and carried him to the field hospital of the 5th new hampshire volunteer infantry where he was treated. when the union army moved on, oden was sent to the private home of

THE BOOK OF PLEASURE

easure by kenneth grant first published in the book of pleasure, 1975 austin osman spare was born at snowhill, london, in 1886. apart from william blake, john martin, aubrey beardsley, sidney sime, and a mere handful of others, england has produced no artist to equal spare for sheer ability and imaginative fecundity. spare was not only a graphic artist; he wrote four books on what he described as symbolic sorcery- the book of pleasure (1909-1913, the focus of life (1918-1921, anathema of zos (1924) and the book of the living word of zos (1951-1956, a collection of aphorisms and magical formulae which remains unpublished to this day.(note 1) spare published some of his drawings in books such as earth inferno (1905, a book of satyrs (1907, and in periodicals; he also illustrated a few books

, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste

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 what we already know. directly we ask ourselve

THE CANOPIC GODS SYMBOLISM

and gall bladder, which therefore will be represented by d. now, as to the treatment of these vital organs in the process of mummification. seeing 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 hea

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

al april 30 litha summer solstice june 21 lughnassadh celtic fire festival august 1 mabon autumn equinox september 22 samhain, the time of the year when the veil is the thinnest. in celtic times, this was the end of the old year and the beginning of the new. this is the best time for the taking of omens. yule, this is the winter solstice, the longest night of the year. lighting of the yule log is symbolic of welcoming the sun. imbolg, also called lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a h

.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 sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been li

a or dana. underlaying her power, are the three aspects of maiden, mother& crone (lunar archetypes. in some traditions these are three distinctively different goddesses. in other traditions, they are the same goddess at different stages of her development. then there are goddesses like the triple morrigan- macha, nemain and babd. then we have the two fold god. the lord is normally viewed as being symbolic of the summer season, and the winter season. common names for these are the green man and the horned man. the first of these is strongly connected to the growing season, while the latter is associated with the harvest and the hunt. the archetypes here go back to the days when all humans were hunters and gathers) elements and watch towers( archetype gods and goddesses( all cultures have wi

ds to summon the archangels from their watch towers gabriel before me raphael behind me michael on my right urial on my left side lily by kate bush in the craft, part of the invocation of the spirit monon also calls upon the power of these guardians to aid in the ritual working. the elements in magick are not the same elements that you find in chemistry class, or your back yard, although they are symbolic of each other. it is this symbolic relationship that we employ in the art of magick. the qualities of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is

the front (now the back, without fear of running out of room. it also makes it easier, for me, to find things. the last tool you (might) need is a robe. i say might for a number of reasons. the first of these is the fact that some traditions practice skyclad. the second reason, is that due to your environment, it might not be practical to use a robe. in the latter case, you should have something symbolic, like a ring, talisman or stole, to put on just for your magical workings. skyclad is being clad with nothing but the sky or nude. it is of my opinion, that if you are in your teens or pre-teens, you should learn the art of magick, and know that it is the path you wish to follow, before you go joining a group where dancing nude is a requirement. true magick is about free will! you should

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

als displayed a keen selfawareness and a concern for the human spirit. many burial sites have been discovered in europe and the near east. the placement of the remains reveals ritualistic elements, as the cadavers were found in a sleeping or fetal position. some remains have also been found with plants or flowers, placed in the hands or the body, and sometimes with red pigment, possibly used in a symbolic rite. some neanderthals were found buried together in a group, meaning that entire family groups remained united after death. one of the most interesting burial sites contained remains that had been carefully placed in the fetal position on a bedding of woody horsetail, a regional plant. this particular neanderthal was also buried with several varieties of flowers. leaky stated that the f

d perceived the approaching death of her mother and had appeared to the brother to force him into the role of message bearer. also, by prompting f. g. to return home unexpectedly at that time, the spirit had enabled him to have a final visit with his mother. myers was further intrigued by the fact that the spirit figure appeared not as a corpse, but as a girl full of health and happiness with the symbolic red mark worn simply as a test of identity. myers discounted the theory that the spirit figure could have been a projection from the mother s mind. as to the spirit s own knowledge of the fate of the body 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 170 mediums and mystics after death, other reported cases show that this specific form of post-m

the thousands of faithful who gather outside her modest home. roman catholic scholarship holds that there are two kinds of visions: one is the imaginative vision, in which the object seen is but a mental concept or symbol, such as jacob s ladder leading up to heaven. st. teresa of avila (1515 1582) had numerous visions, including images of christ, which church authorities have judged were of this symbolic kind of vision. the other is the corporeal vision, in which the figure seen is externally present or in which a supernatural power has so modified the retina of the eye so as to produce the effect of three-dimensional solidarity. by no means are roman catholics the only christians who have religious visions and see apparitions of holy figures. in october of 2000, a lutheran minister and a

mination occurs in conformity with a natural law of emanation. roman catholic scholarship holds that there are two kinds of visions. one is the imaginative vision, in which the object seen is but a mental concept of symbol, such as jacob s ladder leading up to heaven. st. teresa of avila (151 1582) had numerous visions, including images of christ, which church authorities have judged were of this symbolic kind of vision. the other is the corporeal vision, in which the figure seen is externally present or in which a supernatural power has so modified the retina of the eye as to produce the effect of three-dimensional solidarity. in 1976 an extensive survey conducted by the administrators of the gallup poll indicated that 31 percent of americans had experienced an otherworldly feeling of uni

x introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison to the christian order of service. according to contemporary reports of sabbat gatherings in the middle ages (c. 500 c. 1500, several hundred, and in some cases, several thousand, people attended the ritual observances. the chief officiant was called the ancient one, a purely symbolic title, as in many sabbats, the priestess might be an adolescent girl. at the priestess signal, the celebrants touched their torches to the flame burning between the dark image s horns and received the transference of lucifer s light. the office was opened with the priestess chanting: i will come to the altar. save me my holy lord satan from the treacherous and the violent. the ceremonial

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he lord gave the knowledge to interpret the dream. joseph and daniel were two israelites who attained high regard for their skill as dream interpreters. 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 117 dreams, or night visions, might be auditory and present a direct message (as in job 33:15 17, genesis 20:3,6) or at other times be symbolic, requiring skilled interpretation. jacob had a dream of a ladder set up on earth, the top of it reaching to heaven. he beheld in this dream angels of god ascending and descending on the ladder with the lord standing above it, confirming the covenant of abraham to jacob (genesis 28:12. king solomon received both wisdom and warning in dreams (i kings 3:5, 9:2. the new testament accounts sur

ind. 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 inherited shapes of the human mind. jung believed that it is crucial to pay attention to the archetypes met in dream life. of special importance is the s

alytic level, which summons up memories of one s past and provides insights concerning self, 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 141 aperson may enter an altered state of consciousness through such things as sensory deprivation or overload, neurochemical imbalance, fever, or trauma. work, or personal relationships; c) the symbolic level, which is often characterized by vivid visual imagery of mythical, religious, and historical symbols; d) the integrative level, in which the individual undergoes an intense religious illumination, experiences a dissolution of self, and is confronted by god or some divine being. each of these four levels might be induced by psychedelic drugs, hypnosis, meditation, prayer, or free ass

tive visualization by someone who reads the process from a script. in some cases, the individual may have prerecorded the script in his or her own voice and may thereby repeat the process as often as desired for reinforcement of the technique. often, soft, soothing music is played in the background as the individual undergoes the relaxation process. relaxation and creative visualization utilizing symbolic imagery became increasingly popular among those in the new age movement in the 1970s, and seminars and workshops featuring such techniques continued to draw large audiences into the 1990s. basically, the philosophy behind the relaxation process is quite 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 156 mysteries of the mind fdaresearch noted tha

nresolved feelings of guilt can all be removed by relaxation techniques and healing miracles can be accomplished. generally, the person undergoing the relaxation process lies or sits in a comfortable position, undergoes a brief breathing exercise, then relaxes further by visualizing a peaceful scene. once the individual appears to be as relaxed as possible, the practitioner guides him or her on a symbolic journey of discovery, in which valuable insights will be acquired. m delving deeper denning, melita, and osborne phillips. the llewellyn practical guide to creative visualization: the dynamic way to success, love, plenty& spiritual power. st. paul, minn: llewellyn, 1985. gawain, shakti. creative visualization. mill valley, calif: whatever publishing, 1979. soothing yourself, relaxation te

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

aternity were sworn to uphold. curiosity and concern that satanic rites might be held by supposedly upstanding businessmen who had sold their souls to the devil began to spread doubts about what was really going on behind the closed doors of its lodges. while the various oaths and rituals of the masons would quite likely be judged as a bit overly dramatic and flamboyant by some, they were largely symbolic and representative of an earlier age.and far less danger- 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 secret societies 11 officers of the new york mecca temple (corbis corporation) thefree and accepted order of freemasons is the oldest fraternity in the world. ous to their initiates than many contemporary college fraternities or sororities. it

years, speculated that his spirit had dictated the work. later academic debates swirled around the question of whether or not andreae and rosencreutz were the same person and whether the fraternity was actually founded in the seventeenth century, rather than the fifteenth. andreae admitted the work was his own and proclaimed it an allegorical novel written in tribute to rosencreutz, as well as a symbolic depiction of the science of alchemy and hermetic magic. others identified the work as a comic romance, lightly depicting the most profound alchemical symbols in a fanciful manner. the royal wedding to which the hero rosencreutz is invited is in reality the alchemical process itself in which the female and male principles are joined together. as the novel continues, the vast arcana of alch

ut, and irene eber. understanding the i ching. princeton: princeton university press, 1995. kabbalah the kabbalah (also cabala, kabala, kaballah, qaballah, etc) is a mystical jewish tradition that teaches that the elect of god shall know both him and the universe and will be raised above common knowledge to a spiritual level where they will understand the secrets of holy writ and creation through symbolic interpretation. kabbalists affirm that the elect shall discover in the ancient texts whatever they choose, and they have the right to assert that the things they discover had been in the sacred scriptures from the beginning. letters and numbers, the kabbalah teaches, are not merely signs invented by humans to record things, events, and thoughts, but are in themselves reservoirs of divine

this modification of the traditional order of things, a caste of priests arose, vested with all knowledge of the occult. subsequently these priests became adept in the practice of divination, finding signs in the organs and intestines of sacrificed animals and translating dancing shapes of flames and swirls of smoke into images of future events. when the gods spoke directly to individuals in the symbolic language of dreams, the priests were there to interpret. in these and other ways, the will of the cosmic rulers was revealed to their earthbound subjects. the children of israel, even though they spurned the hordes of good and evil spirits recognized throughout the ancient world, practiced divination in several forms. the book of genesis records that laban, the father of rachel, who becam

ch images on seals for everything from pottery to vaults to doors: the emblem on the seal represented a guardian spirit that would bring bad luck to those who opened the sealed compartment without permission of the owner. the treasures of king tutankhamen of egypt (c. 1370.1352 b.c.e) abound with crystals in the form of gems and jewels. they were intended for personal adornment, but they also had symbolic meaning: they were believed to possess mystical and religious powers. today, crystals are still worn for decorative purposes in the form of gems and jewels; those who believe in the mystical powers of crystals wear them as amulets. many amulets have religious significance. ancient jews wore amulets around their necks that contained slips of parchment on which the laws of god were written

THE GOLDEN ESSENCE

ers. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle hides a veritable ocean of symbolic depth and power. in this definitive and central essay, i wish to make a revelation of the great power of the housle rite, and to shed light on the immensity of what it conceals and soundlessly communicates. awareness, after all, is needed to reap the full benefit of the mysteries; as we will soon see, it is awareness that is the center and the very point of the entire system, both the hum

s of life and death, as they were in the concept of regeneration or renewal. to symbolically die before death and undergo the experience of regeneration or renewal now, and not at the point of actual death, was the central focus of the mysteries. what must be kept in mind, ho wever, is that the experience of death cannot be fully simulated; actual death may be in some aspects similar to ritual or symbolic death, but they are still not the same. what can be the same, however, is the renewal that follows- the mysteries allowed a person to experience the renewal of the self and even the cosmos, right here and now. this was possible because of the nature of the renewal itself- its true reality was not something that required the body to stop working to reveal itself; all that it required was a

hat can be the same, however, is the renewal that follows- the mysteries allowed a person to experience the renewal of the self and even the cosmos, right here and now. this was possible because of the nature of the renewal itself- its true reality was not something that required the body to stop working to reveal itself; all that it required was a true and deep change in awareness- a change that symbolic death ordeals helped bring about, by helping people to let go of the grasping of the ego which so often distracted us from recognizing properly who and what we were, and what our true condition was. this death before death that brought about a total regeneration and renewal of being and perspective, also had the power to exempt a person s self or mindstream from ever having to die a secon

son or the daughter, but the end result is the same- the fire brings about recognition of wisdom and truth, which leads to immortalization and apotheosis. what must be borne in mind here, as well as below in the discussion of the lightbringer, is that the son and daughter of the mother and father are not just divine beings- they are metaphors for the human soul. the events of their mythology are symbolic of each and every person s experience on their journey through the tides of fate, life, and death, led by love. the daughter, who is sometimes called the fair queen of elfhame, to set her apart from the dark queen of elfhame (a name that usually refers to her mother) is the sexual force of the mother, the haunting, seductive and lovely, but dangerous daughter of the earth. she is the livi

hology again provides us with older and more stable patterns from which we can seek an older, deeper, and more european pagan universal understanding 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

THE HOLY ROSARY OF THE BRETHREN

rces 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 exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits we

3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius withi

THE KEY TO THE MYSTERIES

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 absurdum" if science were to affirm what it did not know, it would 5 destroy itself. science will then never be able to perform the work of faith

age of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic worship of the sun. in his hymn to the king, helios, he recognizes that the star of day is but the reflection and the material shadow of that sun of truth which illumines the world of intelligence, and which is itself only a light borrowed from the absolute. it is a remarkable thing that julian has ideas of the supreme god, that the christians thought they alone adored, much greater and m

t the twelve signs of the zodiac. these symbols are somewhat doubtful in identity, owing to the obscuration of using letter and number shapes to conceal the standard astrological symbols and to the jumbled sequence. this key is that of the tarot. there are four suits, wands, caps, sic swords, coins or pentacles, corresponding to the four cardinal points of heaven, and the four living creatures or symbolic signs and numbers and letters formed in a circle; then the seven planetary signs, with the indication of their repetition signified by the three colours, to symbolize the natural world, the human world and the divine world, whose 288 hieroglyphic emblems compose the twentyone trumps of our tarot. in the centre of the ring may be perceived the double triangle forming the star or seal of so

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. 8 the sufis by idries shah and a history of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 which brought such practice to the west. in the yatus

THE MAGICIAN S KABBALAH

day-today functioning of the business. the "worlds" must be consistent with each other to ensure the overall objective is reached- every function must be in line with the overall plan (or "that which is above is like unto that which is below. it is important to appreciate also the background concepts underpinning the doctrine of the four worlds of kabbalah (a) the quaternary the number four has a symbolic connection to the concepts of space, classification, and the physical world. it is the number of order and relativity. it is the cube or altar upon which the emperor (card iv of the tarot) is seated, dispensing order and form to the manifest world. jung saw the balanced quaternary (or tetrad) as a fundamental pattern of thought. the quaternary is an archetype of almost universal occurrenc

between malkuth and kether, can be demonstrated by combining the hebrew letters of both words. if the letters of kether and malkuth are merged together and matched in pairs, the resultant words can be interpreted as: mr: myrrh, the resin of suffering and sorrow, used for anointing (the head or feet, attributed to kether and malkuth) and embalming (the body, attributed as a whole to malkuth. also symbolic of the suffering endured in the separation of malkuth and kether from each other by the fall. rm: high, exalted, attributes of kether, and also meaning to decay (worm-eaten, thus the process of malkuth and the decay implicit in evolution symbolised by the worm, dragon or serpent. it can be noted that a rearrangement of the letters of kthr gives krth, meaning "to cut off, and "divine punis

and and meted out heaven with the span- isaiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross and synthesis in malkuth, but also symbolic in this diagram of spirit (the "crown, or kether of the pentagram) crucified in the four elements (comprising malkuth. th, by itself is tau, as described above. it also represents a boundary, which could be described as malkuth being the ultimate boundary of kether, or mark, in that malkuth is the visible aspect of kether. numerically, malkuth values 496, which totals to 19 (4+9+6, which

ar speaks of the 620 pillars of light, which breaks down to 8 (6+2, the number of the sephirah hod (an interesting attribution in respect of the initiatory experiences associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth be

ty (the spindle and spokes of the wheel) implicit in kether, and the doctrine of the breaking of the shells in lurianic kabbalah (the tower or "blasted house" being matter struck by the lightning flash of creation. tau in chockmah tau is attributed to the universe card, and we can see that the universal creation implicit in kether as potential is first given expansion in the sephirah chockmah. as symbolic of manifestation, the universe card depicts chockmah as the first manifestation of unity, the first visibility of kether in the "first swirlings" of the primum mobile, the zodiac. indeed the "golden dawn" tarot card depicts the spheres of the zodiac arranged around the central figure of the atu (see later chapter for further explanations of the creative process of chockmah as depicted by

THE MARTINIST OPERATIVE GENERAL RITUAL

licious and/or curious and misinformed critics. finding among students of the mystery of divine name- names like a. kircher with his 'oedipus aegyptiacus (rome, 1655, or that of archangelo de borgonovo, we see that martinists of tradition using the divine name- ieshouah- are in very good company. to use a metaphor, just like the angel separated the israelites from the egyptians at the time of the symbolic crossing of the red sea, so also the letter shin separates, into two parts, the four letters of the initial tetragram i.h.v.h, expressing the living god, god of the world, the manifested god; the two numerical values thus obtained are very significant. yet, how more significant is this insertion of shin, the mother-letter designating the fire, into the centre of the tetragram, when one re

THE MIDDLE PILLAR

to continuous frustration because of an ethical standard that the outraged eros reacted upon the body either with acute nephritis or it may be with cancer. where there is trouble with the legs, the patient being unable to stand and confined to the bed, some psychological thmkers proffer some such explanation as this. the legs are the things we stand on, that whch gives support to the body. in the symbolic pageantry utilized by the unconscious-and it must be understood that the activity of the unconscious proceeds almost exclusively through what are to us symbols-the instinctual life is our mental support. it is that which we tend to rely upon, our stability and foundation, during life. should therefore our understanding of life fall short of what it should be for us-and obviously that stan

supposed to be effectual, and why certain names were associated with certain quarters and not to others.26 suffice here to say that the tradition has found them effectual for the purpose under consideration, and the experimental work of modem students has confirmed this psychological association. the student desirous of delving more deeply into the subject, wishing to discover the system by which symbolic names are attributed to certain quarters or to the ten sephroth, will find much material in the tree of life and my rosicrucian adventure, as well as in the golden dawn. the last pentagram having been traced in the north, the student returns, still holding arm with dagger outstretched, to the east where he started from.27 with h s arms extended to form a cross, and being aware about him o

ced power"2-that is from between the two temple pillars. poise at a thrd point, which neutralizes to some extent the violence of the swing of the psychc pendulum from one extreme to the other, is the result of cultivating equanimity, representing an equal capacity to be either at rest or active, interested or withdrawn at will, and not from emotional compulsion. trus central point between the two symbolic pillars of the opposites, the place of balanced power from which the working of the opposites may correctly be viewed, is the implication of daath, whch is the name of this shadowy sephah. rightly it is shadowy and the word is used advisedly for in the majority of us who have not cultivated the difficult art of avoiding the opposites, the development of ths new principle has proceeded wit

h, the shadowy sephirah, which develops in the course of evolution as we learn the domination of our mental and emotional propensities, is situated at the nape of the neck. its position is at a point on the spine just below the occiput, about one or two inches figure 4: the middle pillar. above the larynx, and its diameter may be imagined to be about four inches in extent. it is conceived to be a symbolic link, selfinduced and self-devised, between the hgher genius on the one hand, and on the other, the ego, the conscious self referred to that group of characteristics clustered around tiphareth. on the middle pillar, daath connects the higher faculties to the ego, kether to tiphareth. this latter sephah is resident in the neighborhood of the heart, and its sphere extends from the diaphragm

therefore it is the magical symbol of true vision. the letter heh is also connected with the sign of aries, the warrior-protector, and the tarot card of "the emperor" who is the ruler and executor of the divine law. in human physiology, aries is especially referred to the head (symbolized by the uppermost point of spirit in the pentagram. aries is ruled by mars and its exaltation is the sun, the symbolic source of all light. tlus again leads us to ideas of strength and protection through the warrior energy of mars-aries, as well as solar light and health. another word associated through gematria with the number five is bahbah( x i i, meaning "gate" the fifth key of the tarot is the card of "the hierophant" who is the teacher, the expounder of the mysteries, and the channel for spiritual i

THE NECRONOMICON SIMON VERSION

rned 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 ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their att

t has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, th

hoppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the

THE PATH OF KABBALAH

y do not last. each degree consists of the following: on the right there is the altruistic power of the creator; on the left there is the egoistic force of the desire that is created by him. in between there is the creature. that is how one feels himself. now he must take the right amount of forces from the right and left sides and use them to rise to the next degree. the terms right and left are symbolic, as are all other kabbalistic symbols, but we use them for lack of a better way to define characteristics of the upper worlds. this process of right, left and middle continues until the 125th degree. these degrees are divided to five worlds, with twenty-five inner degrees in each. the first spiritual world from the bottom, the one that is above us, is called the world of assiya. above it

he soul/vessel is as yet not ready to receive the light of the creator. on the sabbath the soul climbs to the world of atzilut by the power of spiritual forces that come from above, not by its own strength. because it reaches such a high level of 257 of 273 spirituality, but not by itself, the soul must refuse to receive the light that fills that world, if it wants to extend its stay. that is the symbolic reason for the prohibitions of the sabbath. the soul rises on yom kippur to an even higher degree than it does on the sabbath. accordingly there are five additional prohibitions, because the soul consists of five parts (sefirot: keter, hochma, bina, zeir anpin, and malchut, and each sefira has its own limitations in the world of atzilut. yom kippur designates the completion of the creatio

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

merald water gripped. h onward he swims striving against poseidon, god of the ocean, who heaps the sea foam against him, as he makes for the paphian isle to seek aid from the goddess of love; and in his blinding anger he sees her not, though she is by his side journeying homeward from rome. she raises the swimmer to her pearly car and carries him to her fair home, where in the following beautiful symbolic action she promises to restore him his lost love. archais. then aphrodite loosed a snake of gold from her arm fs whiteness, and upon his wrist clasped it. its glittering eyes of amethyst fascinate him. geven so, h the goddess cried, gi will bind on thy arm the serpent bride freed from her fate, and promise by this kiss the warmer kisses of thy archais. h *the tale of archais, vol. i, pp

d my own love fs face most amorously draw out of the deep toward my cloudy mind. o suddenly i felt a kiss enclose my whole live body, as a rich red rose folding its sweetness round the honey-bee! i felt a perfect soul embracing me, and in my spirit like a river flows a passion like the passion of the sea *mysteries: lyrical and dramatic. vol. i, p. 100. so ends the first part of this mystical and symbolic poem, in the second part the queen speaks, her love is similar to that of galice, h if not sublimer: gi was so glad he loved enough to go h. gmy arms could never have released his neck. h the king dies and soon the queen also. love is symbolized in this poem in its higher form as above death. she seeks and finds gthere is no sin. h and i? i knew not anything, but know we are still silent

e of corruption, and turning to the landgrave he says: will they answer you? my arm is weary as your souls are not of beastliness: i have drawn my father fs sword. hard as your virtue is the easy sort, heavy to handle as your loves are light, smooth as your lies, and sharper than your hates! i know you! cowards to the very bone *tannhauser, vol. i, p. 257. and he drives them out. to rome he goes, symbolic of the world fs opinion, and relates truthfully his sojourn in the venusberg, and for telling the truth he is execrated by the pope: so he cried out upon me, gtill this barren staff take life, and bud, and blossom, and bear fruit, and shed sweet scent. so long god casteth thee out from his glory! h *tannhauser, vol. i, p. 260. when lo. in the very moment of his supreme despair, his genius

s. by qabalistically tackling the question, it proposes a future to all rational philosophies, thereby becoming a mystical theurgy, whereby the difficulties set in motion by the conceptions of ginfinite h and heternal h are overcome by the annihilation of time and space, and the reduction of all rational terms to an absolute inertia in zero. from here crowleyanity becoming purely mystical becomes symbolic, leading those who follow into the kingdom of the adepts; and finally showing how the keynote of all mystical systems of either east or west, is to be found in ecstasy; and how the former, arriving at this sublime state by purely mechanical methods, are not so suitable to those western nations as their own poetic mysticism, as found in the divine works of the christian fathers, the alchym

has become so brilliant, that they cannot even find expression in the most divine of symbols. such adepts who arrive at so exalted a plane, keep silence, as crowley says: gthe first and last ordeals and rewards of the adept are comprised in the maxim ekeep silence f! h *eleusis, vol. iii, p. 221. gto know, to dare, to will, to keep silent, are the four words of the magus, inscribed upon the four symbolic forms of the sphinx. gto command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. gin order to dare we must know; in order to will we must dare; we must will to possess empire, and to reign we must be silent. h .e. levi, the ritual of transcendent magic, pp. 30, 190. call hhomo sapiens h him who thinks; talkers and doers. missing links

THE TAROT OF C C ZAIN

irit 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 evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hin

THE WITCH CULT OF ZOS VEL THANATOS

and often are characterized as half beast, half man. such creatures do not emerge spontaneously; however can be invoked through several methods of automatic "shamanism" and focus pathworkings. an article by kenneth grant published in cavendish's "man, myth and magic" further delves into examples of aos and his magickial abilities "spare's 'formula of atavistic resurgence' was based on the use of symbolic pictures, which gave a visible form to various atavistic urges and desires deep within the mind. he claimed that he had only to visualize one of these pictures for the atavistic impulse to surge up. an example which he gave was an occasion when he needed to move a heavy load of timber, with no one to help him. spare closed his eyes for a while and visualized a picture which symbolized a w

n, two people pressed spare to conjure up an atavistic spirit in visible form. he warned them of the dangers involved, explaining what these creatures exist within the mind at levels not normally in communion with the conscious mind; that it was foolish to evoke them because they embodied the atavistic urges and desires of those who would behold them. but the couple insisted. spare again used the symbolic picture method. he closed his eyes and waited. it was not long before a green substance like tenuous seaweed began to invade the room, particularly obscuring the objects it contained. it resembled a coiling mass of vapor, which slowly congealed in a definite shape. it gained more and more substance with each successive moment until the terrified dabblers panicked and begged spare to banis

THE ABYSS AND TABAET

nting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. lib

THE BOOK OF GATES

stands a god, and the nine gods are described as the "company which is with sar, i.e, osiris" on the topmost step is a balance, in which the actions of the deceased are weighed; the beam of the balance is supported either by the deceased, or by a stand which is made in the form of a bearded mummy. one pan of the balance contains some rectangular object, and the other a figure of the bird which is symbolic of evil and wickedness. behind the balance is a boat, which is sailing away from the presence of osiris; in it is a pig being driven along by a dog-headed ape which flourishes a stick. in the top left-hand corner is a figure of anubis, jackal-headed, and under the floor of the platform on which osiris is seated are figures of the enemy of sar, or osiris. from the variant of this scene whi

THE SECRET RITUALS OF THE OTO

vate tutor of the young pretender, bonnie prince charlie who was also an active freemason. ramsay said: at the time of the crusades in palestine many princes, lords, and citizens associated themselves, and vowed to restore the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of the altar, never to reveal them. this sacred promise was therefore not an execrable oath, as it has been called,5 but a respectable bond to unite christians of all nationalities i

THOUGHTS ON SETH

tion theory, and indeed any of the esoteric sciences especially the dangerous ones, like nuclear physics. seth does represent darkness of course, but seth is also aiwass/prometheus, the "spark" in the darkness, the "black flame" of intelligence and will. this is indicated by the white triangle on the black ground that is the badge of the heirus. seth gives the grips and words to the aspirant, the symbolic secrets of the gods. seth gives power, including ethical power, the power to choose one's will, to "do that, and no other shall say nay" seth has a very luciferian aspect (i believe there are luciferian aspects to high degree scottish masonry) seth is the bringer of intelligence, and by personifying the darkness, he is the avatar of the knowledge of the good and evil; without darkness, we

TRUE HISTORY OF WITCHCRAFT

of the three grades of the craft. in a sense,a third-degree witch is fully independent, answerable only to the gods and his or her own conscience" in short, in a manner of speaking this is all that wicca can offer a devotee. with this in mind, observe the following, from aleister crowley's gnostic mass, first published in the equinox about 80 years ago and routinely performed (albeit ,usually in symbolic form) by me and by many other bishops, priests, priestesses and deacons in the oto and ecclesia gnostica (egc) today. the following is excerpted from gems from the equinox, p. 372, but is widely available in published form: the priest. o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i

ic church. further, it was literally days after my long search for the original of gardner's book of shadows ended in success that the holy synod of t michael bertiaux's gnostic church unanimously elected me a missionary bishop, on august 29, 1986. sometimes, i muse, the inner order revoked wicca's charter in 1986,placing it in my hands. since i hold it in trust for the oto, perhaps wicca has, in symbolic form, returned home at last. it remains for the wiccans to, literally (since the charter hangs in my temple space, to read the handwriting on the wall" witchcraft always has a hard time, until it becomes established and changes its name- charles fd s'm'hw' of the magic of the ancients, the greatest studie of wisdom. in all things, ask counsel of the lord; and do not thou think, speak, or

TYSON DONALD NEW MILLENNIUM MAGIC

agic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic is an attempt to understand the essential principles of magic through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and sets forth the symbolic building blocks of the art, which function in a way that is similar to the rules of grammar in creative writing. where specific techniques in the golden dawn system appear to conflict with the internal logic of this universal grammar of magic, these discrep- ancies have been pointed out and examined. this work provides a fundamental guide to all magical systems that allows the reader to d

wings spread on the black earth. the sun is under its right wing, the moon under its left, and above its head mercury is framed in a blazing stellar 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 l

rationalize as much as possible the traditional elements of magic and so remove the early barriers to learning that were erected by the revulsion of logic. the book is structured as a progression from the macrocosm to the micro- cosm. the first half traces the great symbols of the art from the simplest to the more complex. the second half examines the composite techniques of magic in which those symbolic elements are used. the structure is organic, designed to unfold understanding like a flower. in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the theory and practice of magic titled three books of occult philosophy. it was a monumental achievement. agrippa intended it to be the summum bonum of magical texts. in it he gathered and collated oc

. the eighth point springs into being immediately as a reaction to the initial yes. when a body moves toward one thing, it moves away from something else. when water is poured from one vase to another, the first becomes empty as the second becomes full. the eighth point is rejection, a pulling away, the basic no. it can be called female in the same way the seventh point was termed male. these are symbolic opposites. it should be understood, however, that in the physical world the female sex both affirms and denies. the ninth point forms immediately as the tension between yes and no manifests itself. it is the reconcilement of opposites, the center on the line between extremes. in moral terms it is the understanding that transcends good and evil. sexually, it is androgynous. to humankind th

ne inside the other, wheels within wheels. the outer- most circle is that least affected by the personal will; the innermost circle is that most affected, and is what the individual usually thinks of as "self" the perceived self is never the true self. the true self cannot be perceived, since it is the ultimate vantage of perception. only god can know itself totally, perceiving self with self. in symbolic terms the true self is the point at the center of the circle, infinitely small and thus nonexistent in the universe. therefore, it is not really a part of the circle. the perceived self is the smallest circle of which the human ego can gain any hint. in a sense, as a person draws closer to the real self all the senses begin to go out of focus and the perceptions become blurred, until a ci

TYSON DONALD SOUL FLIGHT

s his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul of a member of the tribe who had died, or sometimes to retrieve a soul in order to bring the newly dead back to life

t h e sow was left outside the building. they entered and sat down at one of seven tables next to the devil, who was referred to as "grandfather" by siri's grandmother. this child's accusation of witchcraft came to nothing, and it was dismissed by the bishop who reviewed it. it contains a number of interesting details. the flying ointment was kept in a horn, which because of its crescent shape is symbolic of the moon. the sow is a lunar beast. it was the sow that was smeared with the ointment, but the girl and her grandmother straddled it, bringing their sexual parts into contact with the ointment. the mention of a pigsty recalls an incident related by bartholomaeus de spina, who in his tractatus de strigibus sive malijicis told of a notary from lugano who missed his wife w.hen he arose on

n the blood, and to a lesser degree within the milk. when attempting to abduct a man who is resting on a fairy knoll, the sidhe may come with a pair of large shears and, while they believe themselves to be wrapped in a cloak of invisibility, attempt to roll up and cut off his shadow, at least, that is how the process has been interpreted by those who have witnessed it. the shadow represents, in a symbolic way, the soul. by rolling it up and cutting it off at the feet, the fairies are able to steal away the essence of personality. perhaps the result would be coma or death. or perhaps the man or woman whose shadow was stolen and carried off to the underworld would slowly waste away, a fate that sometimes befalls those who displease the fairies. 44 soul flight quarters of the year abductions

and severed in the latter. this cord-the "silver cord spoken of in ecclesiastes-is elastic, and capable of great extension. it constitutes the essential link between the two bodies.83 this would seem to imply that the cord can be cut during astral projection, resulting in the death of the body. this is not the case. the cord is a metaphorical link between the physical body and the astral body, a symbolic representation of their inescapable connection. there is probably no danger the astral body can encounter during soul flight, and no action it can take, that can directly cause physical death. prior to the rise of spiritualism in the nineteenth century, most of those who wrote accounts of astral projection did 83. muldoon and carrington, projection of the astral body, 16. chapter five: sp

earance and sensation of transcendent health and physical vigour (whether they seemed persons in youth or age) which was their invariable accompaniment; in other words, the physical appearance which the possession of the elixir of life has traditionally supposed to confer. on the other hand, when the rendezvous has been in a place free from easy access by the outer world they have usually been in symbolic robes and insignia.l16 both mathers and his wife, the former mina bergson, sister of the famous french philosopher henri bergson, were strongly mediumistic. they communicated with the secret chiefs through a variety of methods familiar to spiritualists-mathers specifically mentions astral projection as a key method in his manifesto, but he and his wife also used other techniques. almost t

TYSON DONALD THE MAGICAL WORKBOOK

escribed and justified at length in my book new millennium magzc, where my personal system of magic is presented. to avoid confusing beginners, all of the exercises in the present work adhere to the golden dawn system of occult correspondences. golden dawn associations are used by the majority of ritual magicians and pagans practicing magic today, even though many of them have no idea where these symbolic relationships originated. the most important of these correspondences is the assignment of the four philosophical elements, spirits, angels and names of power to the four points of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, seven astrological planets, and three simple elements. it is essential that beginners learn both

re 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 tattwa symbols are aligned as in the accompanying illustration-the horns of the crescent should be even and point toward the top of your forehead, as should the large part of the egg. perform the stepped relaxatio

triangle, bright scarlet; after passing through the black egg, pearl white; after passing through the blue circle, rich yellow; after passing through the yellow square, deep black. hold these colors around your point of awareness for half a minute or so before allowing them to fade. you may at this point spontaneously see an astral landscape or image that expresses the element connected with the symbolic shape on your forehead. the silver crescent 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

of the moon, is watery in nature; tuesday, the day of mars, is fiery; wednesday, the day of mercury, partakes of the quality of mind and in this sense is linked with the fifth element of spirit; thursday, the day of jupiter, is airy because jupiter is a sky god; friday, the day of venus, is earthy. this correspondence is not found in the golden dawn system, so far as i am aware, but it makes good symbolic sense. inward perception n: tattwa awareness 27 most persons have some notion concerning the qualities of the four lower elements, but no understanding of the fifth element, spirit or aether, that underlies and pervades the lower four. it is the essence of universal mind, and may be conceived as a subtle fire borne upon the breath and stored up in the blood of living things. it is the pne

r. when a spiral ends with the right index finger elevated, energy is dispersed upward from the focal point of the spiral. conversely, by beginning a spiral with the right index finger lowered, energy is drawn upward from the depths of the earth and focused upon its center. when a spiral ends with the right index finger lowered, energy is dispersed downward from the focal point of the spiral. the symbolic nature of these directions-up for spirit and down for matter-makes them no less effective when employed in practical magic. a clockwise-inward spiral should begin with the right arm elevated, since this spiral is in harmony with the light. its opposite whirl, a counterclockwise-outward spiral, ends with the right arm elevated. a counterclockwise-inward spiral should begin with the right a

TYSON DONALD THE POWER OF THE WORD

ical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examines the symbolic relationship of the letters from a numerical and a graphic perspective. the significance of the dual threefold and fourfold composition of the name, which is so vital to its true understanding, is treated in depth. from this analysis, a bridge is constructed linking the four elements, the seven planets, and the twelve signs of the zodiac. tetragrammaton is shown to be the primeval binary

ious control; for creating a set of powerful banner rings and ritually charging them with the wings of the winds; for resurrecting the lost ancient hebrew divination by urim and thummim; and for assuming the god-form of the warrior christ of revelation to command the enochian and banner angels. the complex structure of tetragrammaton and its various permutations is expressed by two very important symbolic forms: the throne of god, described by st. john in revelation 4; and the cosmic clock, which appears throughout the enochian diaries of john dee, but particularly in the third and fourteenth enochian keys. as i will demonstrate in this work, it is possible to prove that the throne and the cosmic clock are at root the same syrnbol, both designed to express the structure and parts of ihvh

was forever renewed in his own blood and might be said symbolically to be deathless. this egyptian custom is an imitation on the human level of the creative process of tetragrammaton. on this question see also the remarks of crowley in appendix b. in order to understand the essential differences between the letters of the name, it is necessary to reduce them to binary symbolism. this is the same symbolic system of logic that runs the modern computer. the binary 26 tetragrammaton system is composed of only two characters, which are usually represented by the digits 0 and 1. they might just as accurately be represented by on-0% or yes-no, or indeed any set of opposites. by arranging these two symbols in multiple patterns, it is possible to express not only any numerical calculation but also

rstanding the name 29 this is an inherently active and willful symbol, because it is based upon two fiery yods. its traditional meaning reflects this forcefulness-via means street or road and, by extension, travel or a journey. it is neither a good nor an evil figure, since travel can bring either good or evil. where the traditional meanings of the geomantic figures are in disagreement with their symbolic meanings, as based upon the letters of tetragrammaton that compose them, the symbolic meanings must take precedence and supplant the traditional meanings, because these symbolic meanings represent the actual make-up of the figures. from these examples, it is clear why the kabbalists regarded tetragrammaton not merely as a blueprint of the world, but as the basic fabric of reality. it is t

d on the 25th of the same month while dee was visiting the city of antwerp. the work was printed at antwerp by william silvius in march of 1564. in structure, it follows the pattern of classical texts on geometry-dee was famed for his brilliant introduction to the elements of euclid, and he was a skilled mathematician and geometer. each theorem of the monad involves the examination of a different symbolic aspect of a single geometric figure, which dee called the hieroglyphic monad, using its mathematical proportions as an aid to understanding. this curious symbol is similar to the planetary glyph of mercury, except that a dot has been added to the middle of the circle and the sign of aries attached to the bottom of the cross. for dee, the hieroglyphic monad represented in a graphic way the

UNLEASHING THE BEAST

actice of seminal retention. xc -158- instead, i would suggest that the key difference between traditional forms of tantra and crowley's system lies not in the details of sexual union, but rather in the emphasis that is placed on sex in the first place. in most hindu and buddhist tantras, sexual union is a fairly minor part of spiritual practice; when mentioned at all, it is often taken in purely symbolic terms, and, when practiced literally, is but one of many ways of awakening the divine power or shakti. as georg feuerstein observes "there is nothing glamorous about tantric sexual intercourse."xci but in most contemporary western interpretations- and above all, in the wake of crowley- tantra has been re-defined primarily by its sexual element, and often simply equated with "spiritual sex

VOX SABBATUM

en became as seker, the lord of death in ancient memphis, which later became set the prince of darkness. set or shaitan had impacted the earth in its wave of creation, of knowledge and prowess did humanity excel. shaitan then moved its consciousness both of darkness and light into the empyrean and infernal (chthonic) realms of above and below. on the earth lucifer or azal ucel has manifested as a symbolic initiator through cain the witch father, born of the union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-d

iathan represents the circle of being, the daemon which guards the circumference of self and the ritual itself. the crossroads of hecate20 are symbolically visualized and represented within through this rite, wherein the sabbatic goat is the glyph 18 see sabbat, witch and initiator illustration by elda isela ford, cover of book. 19 see the yatuk dinoih second edition by the present author. 20 the symbolic place of magickal practice, the crossroads are traditionally where rites were practiced in honor of hecate and other godforms via nocturna. vox sabbatum the witches sabbat 32 of wisdom, self-illumination, balance and the transformative quality leading to self-deification. the arabic aniza bedouin clan is perhaps a sound source of the baphomet or horned one in witchcraft. the aniza tribe w

view of what is the cause of concupiscence, which is connected to the buddhist term, trshna, being thirst. this is in such terms defining of desiring continued existence in time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spirits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or the darkness of hell of which she dwells. lilith az is illustrated in the book of cain, azothoz and nox umbra as part beast, part woman. she is the unrestrained sexual force, laylah being night and death. she is the bride of oz, azazel, the masculine and solar phallic force of fire and creation. she drains the blood of life, hun

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

humanos. s lo quien alcanza la iniciaci n venusta encarna al cristo. nadie podr a alcanzar dicha iniciaci n sin haber encarnado antes a su buddha de perfecci n. 122 arcanum 19 let us now study the hieroglyphic of the nineteenth arcanum of the tarot: a radiant sun and two wholesome children holding hands. in the egyptian tarot, the hieroglyphic is of a man and a woman, who hold in their hands the symbolic egyptian tao cross. this type of cross is phallic. the nineteenth arcanum is the arcanum of the alliance. in the third lesson of this course, we broadly spoke about the salt, the sulfur and the mercury. indeed, these are the passive instruments of the great work. the positive principle is the interior magnes of paracelsus. we need to transmute and thereafter sublimate the sexual energy to

WESTERN MANDALAS OF TRANSFORMATION SR AL

holy guardian angel (a relationship we will devote considerable time to in chapter two, for greater understanding. once this relationship is formed, it acts both as a filter and as a vehicle for transformation. symbols have many layers of meaning. one vision or dream symbol may have ten different kinds of interpretation. a classic visionary experience (such as ezekiel or revelation) may speak in symbolic language so dense it may be analyzed and interpreted for many generations to come. symbols can be tricky. one trap is a simplistic or onedimensional interpretation; this often leads to false divinations. it can also frequently lead to a reductionistic understanding of how an archetypal symbol is moving in our lives. the more we develop and strengthen the relationship between consciousness

o congratulate one's subconscious occasionally to encourage further growth, and it is very useful to research symbols, especially if they come up in some kind of synchronistic way in one's life. this is certainly true when one is using them in any kind of correspondence work, such as talisman-making. qabalistic talismans. 7 just as there are potential problems with consciousness understanding the symbolic language of the unconscious mind, there can also be the reverse problem. we spoke earlier about the necessity of clarity of intent. it should be clear by now why this is so important. if consciousness is vague in intention, or uses too many symbols.especially in some kind of syncretic way, that is, from a variety of traditions.or, if it is haphazardly using a symbol it does not yet clearl

nt or obsessive thoughts generated by consciousness. these kinds of patterns are dangerous because symbol then can act as a doorway to archetypal possession. if a symbol could stand for ten different things, we need to understand what particular thing we want it to mean in a given situation, and draw boundaries around the other elements that it may attract. we refine this by adding more layers of symbolic meaning to the talisman to help clarify our intent and purpose. for example, the symbol of a triangle may mean fire or it may mean a trinity. if we add the name michael in hebrew we clarify our purpose by calling on the fiery energy of michael; or if we include a planetary sigil of mars, it will be a different kind of fiery energy. but if we add other images and god-names which identify i

y need to give permission several times, and press for information, especially at first. 3. h. g. a. s that are true guides will not tell you what to do (e. g "my guide told me to poison your dog. watch this one; it shows an immediate false guide. your h. g. a. will never coerce or interfere with your free will. they do function as intuition, hunches or conscience. sometimes (often) they speak in symbolic language, and leave it for you to interpret. they seldom make predictions (global or personal) 4. the h. g. a. will not judge or flatter (e. g, agree with you that someone is treating you badly; fluff up or demolish your ego, etc. it will advise, if asked. 5. a guide who is a real h. g. a. will never have a vibration of fear, only love. this is not a shadow figure; it is here to protect y

rfully felt. but, with clarity and commitment, i would dare say that for our purposes here, you will be surprised at the results. in creating a talisman, a great amount of versatility and creativity can be employed using the various symbols, numbers, and letters given in the charts in this book, but there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, l

WHO ARE THE DRACONIANS

s the star fire, the female lunar essence. the female menstrual cycle is governed by the cycles of the moon and the blood contains that energy. its ingredients are supposed to ensure a long life. in india it was called soma and in greece it was ambrosia. this was said to be the nectar of the gods and it was the reptilian gods who are genetic blood drinkers. the 'holy grail' chalice or cup is also symbolic of the womb and drinking menstrual blood, as well as being a symbol of the reptilian 'royal' bloodline itself. menstrual blood was provided for the elite of the reptilian 'royal' line by virgin priestesses and this is the origin of the term 'scarlet woman' or, to the greeks 'sacred woman. the greek word for this, hierodulai, was eventually translated into english as harlot and into german

WICCA EIGHT SABBATS OF WITCHCRAFT

oo, celebrates the victory of a god of light (jesus) over darkness (death, so it makes sense to place it at this season. ironically, the name 'easter' was taken from the name of a teutonic lunar goddess, eostre (from whence we also get the name of the female hormone, estrogen. her chief symbols were the bunny (both for fertility and because her worshipers saw a hare in the full moon) and the egg (symbolic of the cosmic egg of creation, images which christians have been hard pressed to explain. her holiday, the eostara, was held on the vernal equinox full moon. of course, the church doesn't celebrate full moons, even if they do calculate by them, so they planted their easter on the following sunday. thus, easter is always the first sunday, after the first full moon, after the vernal equinox

craft get any book for free on: www.abika.com 27 h a r v e s t h o m e= by mike nichols* there were three men came out of the west, their fortunes for to try, and these three men made a solemn vow, john barleycorn must die* despite the bad publicity generated by thomas tryon's novel, harvest home is the pleasantest of holidays. admittedly, it does involve the concept of sacrifice, but one that is symbolic only. the sacrifice is that of the spirit of vegetation, john barleycorn. occurring 1/4 of the year after midsummer, harvest home represents mid-autumn, autumn's height. it is also the autumnal equinox, one of the quarter days of the year, a lesser sabbat and a low holiday in modern witchcraft. technically, an equinox is an astronomical point and, due to the fact that the earth wobbles on

commemorated on the anniversary of his birth into this world. although this makes no sense viewed from a christian perspective, it makes perfect poetic sense from the eight sabbats of witchcraft get any book for free on: www.abika.com 32 viewpoint of pagan symbolism (john's earlier pagan associations are treated in my essay on midsummer) so if births are associated with the solstices, when do the symbolic deaths occur? when does goronwy slay llew and when does llew, in his turn, slay goronwy? when does darkness conquer light or light conquer darkness? obviously (to me, at least, it must be at the two equinoxes. at the autumnal equinox, the hours of light in the day are eclipsed by the hours of darkness. at the vernal equinox, the process is reversed. also, the autumnal equinox, called 'har

WICCA WITCHCRAFT TODAY

er was organised in a way that meant that secret doctrines could be taught safely at a time when free thought was strongly suppressed, i should imagine that most of the templar priests knew what the rites meant; why, for instance, the novices were stripped of all or nearly all clothing. the number three played a very important part in the lives of the knights. for example, the ritual kiss and the symbolic denial of the cross were said to occur three times in the ceremonies. there are many other cases of the use of the numbers three, five and eight that occur in templar usages which suggest that these numbers had a special meaning for them. the most curious of the charges against the templars, and one which seems to have some foundation, was that of trampling or spitting on the gross and th

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

who first approached me about preparing these lectures, and to professor daniel boyarin, who followed up by extending an o cial invitation on behalf of the program in jewish studies at berkeley. the time i spent on the berkeley campus was a turning point on my journey, both personally and professionally. the goal of my lectures was to illumine the nexus of time, truth, and death elicited from the symbolic imaginary of the jewish esoteric tradition known by both practitioners and scholars as kabbalah. the inspiration and framework for my exploration, however, was the rabbinic teaching that the word emet, truth, comprises the first, middle, and last letters of the hebrew alphabet: alef, mem, and tau.1 these letters serve, in turn, as semiotic signposts for the three tenses of time: past, pre

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 imaginary proffered by medieval kabbalists kafka closed the gap separating fact an

n, or mental avowal of word-signs) has a terminus, but semiosis (the interpretation of those signs) is infinite. the impossibility of presence the rallying call of postmodern hermeneutics is inseparable from the impossibility of absence inasmuch as there can be no presence but in the presence of absence, just as there can be no absence but in the absence of presence.6 the notion of the inherently symbolic nature of language, and the further assumption regarding the linguistic nature of reality, raise the possibility of a hermeneutic buttressed by an alternative conception of temporality, one not necessarily privileging a linear conception of time that imposes upon the researcher the historicist presumption that a cultural phenomenon is best apprehended by viewing its historical context syn

up. 11 the supposedly distinctive capacity of human beings to live in this state of doubling as immanent and transcendent subjectivities is facilitated by the transcendental power of imagination in martin heidegger s locution, a spontaneous receptivity and receptive spontaneity, 12 a metamorphic power that unsettles binary oppositions, rendering the real unreal, the concrete abstract, the somatic symbolic. to render time sensible, wrote gilles deleuze, in itself is a task common to the painter, the musician, and sometimes the writer. it is a task beyond all measure or cadence. 13 the time of which deleuze speaks is not time as chronos, that is, time measured in accord with the repetition of events, but time as aion, 14 that is, the form of empty time that fractures the i and dissolves the

y, no kabbalist would predicate either space or time as coordinates of the physical world to god, since god is thought to be beyond the material universe.191 but there is an alternative understanding of space and time that emerges from using spatial and temporal metaphors to describe the divine; indeed, for the kabbalist, time and space in the mundane sphere should ideally be understood from this symbolic perspective. the realm of sefirotic potencies is constructed imaginally as a continuum of events that can be envisioned either as an externalization of the internal or as an internalization of the external, the former yielding the idea of space that is without boundary and the latter the idea of time that is without limit. a formulation of the early-romantic poet novalis is especially per

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

im then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota "on the following morning, frater n.n. and his companions forced open the door, and there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning ch

th in daath, was also our descent into this life, as it were, from that upper and higher soul. therefore, our objective is to get into contact with that again, which is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the

ce thoth: contemplation athor: reaching up to heaven and down to earth. the whare ra teaching of 7=4 the postulant's sphere is gradually developing from the first admission into the order. at grade of chesed, it is clearly differentiated in all its parts, but there must be further purification before one can advance and pass the veil dividing the supernal triad from the lower seven sephiroth. the symbolic sphere dropped into water has double significance: it is boiling and scented. in modern surgery, boiling is a purifying process. all germ of evil is destroyed and in this symbolic act, the postulant offers all that he has attained for ultimate purification; but he must not only be purified but etherealized and raised to a higher plane. the spirit of transmutation of the physical into the

rforms under the influence of the current password is a willing sacrifice offered up at the centre of his own being. the four officers who symbolize the two great opposites, always find the symbol of their respective element in balanced disposition on the altar, as each one of us finds them eventually in our own heart. the four in one are in perfect unison. this whole action of turning inwards is symbolic of a change of consciousness; they cease to function as officers on the earth plane, and become representatives of a higher power on the cosmic plane. one point must be noted here: all the officers come to the altar from the west, this side of the darkness of malkuth and matter. they are going up towards the east, and therefore reach a higher state of consciousness when they arrive at the

mament being symbolically situated above kether. dadouchos, as the guardian of fire, invokes the lord of the fire "wherein thou hast shown forth the throne of thy glory: a clear reference is made here to the sun on its throne in tiphareth. hiereus praises the lord of water "wherein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this way, bringing the light right down to malkuth, thus completing the middle pillar. it is of importance here that throughout this part of the ceremony, hegemon should hold the lamp. for as she in common with all present turns to the four quarters, the new life passes through kerux to her, and sh

ZOETIC GRIMOIRE OF ZOS

le hysteria or saturnalia has an essentially sado-masochistic basis. previous to the ceremony each celebrant has his or her allotted part, although it usually ends promiscuously and chaotically. the initiates are trained singly in their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual which is an extensive hypnotic to over-ride all inhibitions. thus, smell, hearing and vision are seduced by incense and mantra (incantation and the ritual-ceremony, while taste and touch are enhanced by the stimuli of wine and oral acts. after complete sexual satiation by oral, anal, or urethral means, there appe

for we are within the magical equinox. amen we who proudly make unto ourselves every graven image, shall have great copulations and are allowed to love our gods, for we know the sacred alignments. amen we who do not crucify nothing shall hurt us that is of the..nature; neither our comings and goings from the womb, for we have the key to all aesthetics. amen in this sacred moment (here occurs the symbolic eating of flesh and blood) we forget our enemies: therefore let our dead children sleep. and let our dead loves arise, so they too may watch and enjoy our ecstasies. let their animation be power to our memories and so resurge all ecstasy, for in this day there shall be no inhibitions. amen thou insatiable peripheral quadriga of sex. amen prayer of adoration thou lambent spirit of erh! tho

and is your responsibility. corrective punishment, being amoral, is the only legitimate motivation. ability is the determining factor of success. sufficient hate is the potency, which must be stored up, formulated and focused so as to become incarnate through the elemental employed to pierce the protective aura of the offenders. requisites: something personal belonging to the victim or victims. a symbolic replica of them (drawing, statuette, etc. also, the deployment of an animal familiar, and a simulation of the deed and desired consequences formulated as a ritual convincing to yourself. there is also a direct method by suggestion, when knowing the offenders..achilles heel. evil in others may be made potent against them. fifth formula: of fortune telling by cards (foretelling by familiars

g without argument, and for him who cheats there is ultimate repayment, for where the morality of exchange ends, business would begin. sin, however disguised or legalized is sin against self as much as against others. thus emanates our great inferiority, the down-stepping to the point at which the predator must repay and incarnate as? as he deserves. why is the subconsciousness always cryptically symbolic and mainly manifests in sleep? as usual, there is more than one answer: 1) why do the stars only show at night? and. hold your hand in front of your face and you cannot see the sun, i.e, our foreconsciousness is mainly from outside and therefore precludes inner vision. 2) the subconsciousness discloses slowly and latently, because by our limitations we can realize only so much at any. one

2: desire for pleasure. request to realize ideal tactually "i desire a largebottomed woman for social congress. as word-symbols: as sigil: no. 3. desire for unique experience expressed as "i desire intercourse with a vampire. word-symbols: sigil: no. 4: altruistic desire, as "i wish the death of stalin. word-symbols thus (n.b. names always given as sigils) sigil: apart from the above, the rest is symbolic metaphor as an abstract ritual of the thesis, and here the use of spatial and expressive language is justified and gives colour and verisimilitude. onomatopoeic words should be used. the ritual opens with an ovation or hymn to isis chosen as presiding deity (for personal reasons, though thoth or athene would have been more appropriate. hymn begins "o. glorious isis, mother of men, let thy

0 0 INITIATION CEREMONY

r thus. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is (blank) which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order, may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolical gateway of occult science. hiereus: draws candidate forward between the pillars. he receives sword and banner from hegemon, stands at the latter's left, all facing candidate. hiereus: let the final consecration of the candidate take place. kerux: goes to the north and faces east. stol: signs a cross on candidate's forehead, bows to hierophant and sprinkles east. stol: frater xyz, i puri

ABRAMELIN1

t i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saints patriarches et prophetes qui enseigne la vraye sapience div

ADDTLS

angle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, a 5, as 27 in oipteaapdoce they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the o. again. in the commencing 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

ALEISTER CROWLEY BOOK OF LIES

ust appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in the words of the noblest simplicity, praises the great work; rejoices in its sublimity, in the supreme art, in the intensity of the passion and ecstasy which it brings forth (note that the words "passion" and "ecstasy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and lobster rise. man that has spine, and hopes of heaven-to-be, lacks the amoeba's immortality. what protoplasm gains in mobile mirth is loss of the stability of earth. matter and sense and

ALEISTER CROWLEY MEDITATION

ny act without dragging in a number of subjects which have no real connection with it. the bible has been mistranslated by perfectly competent scholars because they had to consider the current theology. the most glaring example is the "song of solomon" a typical piece of oriental eroticism. 96 but since to admit that it was this would never do for a canonical book, they had to pretend that it was symbolical. they tried to refine away the grossness of the expressions, but even their hardihood proved unequal to the task. this form of dishonesty reaches its climax in the expurgating of the classics "the bible is the word of god, written by holy men, as they were inspired by the holy ghost. but we will cut out those passages which we think unsuitable "shakespeare is our greatest poet- but, of

cup is the heavenly food of the magus, so is the magick pantacle his earthly food. the wand was his divine force, and the sword his human force. the cup is hollow to receive the influence from above. the pantacle is flat like the fertile plains of earth. the name pantacle implies an image of the all "omne in parvo" but this is by a magical transformation of the pantacle. just as we made the sword symbolical of everything by the force of our magick, so do we work upon the pantacle. that which is merely a piece of common bread shall be the body of god! the wand was the will of man, his wisdom, his word; the cup was his understanding, the vehicle of grace; the sword was his reason; and the pantacle shall be his body, the temple of the holy ghost. what is the length of this temple? from north

the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews borrowed their holy word "amen" this crown consists simply of the plumes of truth. but into the symbolism of these it is not necessary to go, for all this and more is in the crown first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams re

hana. it is the absolute destruction alike of the magician and the universe. the thurible stands upon a small altar "my altar is of open brass work: burn thereon in silver or gold< this altar stands in the east, as if to symbolize the identity of hope and annihilation. this brass contains the metals of jupiter and venus fused in a homogeneous alloy. this is then symbolical of divine love, and it is "open brass work" because this love is not limited in direction or extent; it is not particularized, it is universal. upon this altar stands the censer proper; it has three legs symbolical of fire<hebrew letter of fire, has three tongues of flame, and its value is 300> its cup is a hemisphere, and supported from its edge is a plate p

ed with potash is now commonly sold for incense burning in the form of disks with an indentation in the top "three kings charcoal" is a popular brand, but some "self-starting" barbecue brickettes are also of this composition and much less expensive> this fire is blown upon by the magician; this blaze of destruction has been kindled by his word and by his will. into this fire he casts the incense, symbolical of prayer, the gross vehicle or image of his aspiration. owing to the imperfection of this image, we obtain mere smoke instead of perfect combustion. but we cannot use explosives instead of incense, because it would not be true. our prayer is the expression of the lower aspiring to the higher; it is without the clear vision of the higher, it does not understand what the higher wants. an

ALEISTER CROWLEY THE QABALAH

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 other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, 3 i.e. the kaballah unveiled. as scholem (major trends

ALEISTER CROWLEY EQ I 5

ore 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 symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says "my name is in him" with regard to gematria of phases (gen. xlix. 10, iba shilh, yeba shiloh "sjhiloh shall come= 358, which is the numeration of the word mshich, messiah. thus also the passage, gen. xviii. 2, vhnh shlshh, vehenna shalisha "and lo, three

ALEISTER CROWLEY EQUINOX EQ I 2 2

" also his- the seven infernal mansions and the four seas.6 after which the "hierophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater pereclinos de faustis: as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the pal

ALEISTER CROWLEY EQUINOX EQ I 4 3

book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in thekabbalah" lucifer: a theosophical magazine, intended to bring to light the hidden things of darkness. edited by h. p. blavatsky, mabel collins, and annie besant. vols. i to xvii inclusive. scarce set, 1877 to 1896. with symbolical bookplates of e. d. bacon. 17 vols. 8vo, half calf "net "7 15"s" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and valuable ms, in the "biblioth de l'arsenal" at paris; with copious notes and magical squares of letters. by

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

enabling himself to work intelligently in the present, and he can begin to balance his karma, to work off his obligations, and to understand how karma in the three worlds can be negated. the relation of that hierarchy of spiritual beings who are connected with the law of karma as it affects man is demonstrated to him, and he knows with first-hand knowledge that the lords of karma are no myth, or symbolical units, but are highly intelligent entities who wield the law for the benefit of humanity, and thus enable men to become fully self-conscious and self -reliant in the occult sense, and to become creators through perfected knowledge- 100- initiation, human and solar copyright 1998 lucis trust at the third initiation "the secret of fohat" is given to him, and then the mystery of the threef

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ves, and their basic vibration. for all, sacrifice is the hardest, for it involves ever the two factors of intelligence and love, intelligent knowledge and a love that goes out to that which must be saved through sacrifice. in these three circles of petals lies concealed another clue to the mystery of the 777 incarnations. the figures do not convey an exact number of years, but are figurative and symbolical; they are intended to convey the thought of three cycles of varying duration, based upon the septenary nature of the manifesting monad. first. the 700 incarnations. these concern the unfoldment of the outer circle. this is the longest period. the initial vibration is slow and heavy, and millenia of lives have to elapse before the interchange of energy between the ego and its reflection

to be made anent the turning of the various wheels, and we can then take up the consideration of motion and the sheaths. within all those wheels which we have enumerated, are many lesser wheels all governed by the same laws, actuated by the same three forms of activity, and all (in their totality) forming one great whole. it will be apparent to all conscientious students that the founders of the symbolical method managed to convey in the symbol of the wheel an idea of the triplicity of all atomic activity: a. the central point of active..the hub. positive force b. the negative stream of life..the radiating spokes. c. the sphere of activity itself..t.he circumference of the wheel. the effect of the interplay of these two if the student can picture those wheels in activity, if he can visual

kernel and matrix of all in the solar system. s. d, i, 309, 310, 590, 591. kernel comes from the same word as corn. compare the words in bible "except a corn of wheat fall into the ground and die it abideth alone, but if it die it bringeth forth much fruit" the sun is governed by the same laws as all other atoms. s. d, i, 168, 667. 289 24: see section viii, secret doctrine, volume i. the lotus is symbolical of both the macrocosm and of the microcosm. a. the seeds of the lotus contain in miniature the perfect plant. b. it is the product of fire and matter. c. it has its roots in the mud, it grows up through the water, it is fostered by the warmth of the sun, it blossoms in the air. macrocosm the mud..the objective physical solar system. water..the emotional or astral nature. flower on water

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

tand behind the world evolution and guide the destinies of the little ones. their grades and works are theoretically known, and names of some have been given out to the masses, at what cost and personal sacrifice those masses will never know. with the hierarchy of adepts i do not propose to deal. the books upon the subject are easily available and should be read with the needed reservations as to symbolical interpretations and the limiting effects of words. an event is however transpiring upon earth which is, in its way, as momentous and as important- 231- a treatise on white magic copyright 1998 lucis trust as that crisis in atlantean times when the physical, vital and astral bodies were coordinated and formed a functioning unit. then the `yoga of devotion' or bhakti yoga was initiated fo

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

the greater, every form in nature and every human being is found upon one or other of the seven qualifying rays and his appearance in a phenomenal form is coloured by the quality of his basic ray. it is qualified predominantly by the ray of the particular life upon whose emanation he issued forth, but it will include also in a secondary measure the six other ray types. let us therefore posit as a symbolical analogy the fact of a central life (extraneous and outside our solar system yet within it during the process of manifestation) which decides within itself to take a material form and to incarnate. a vortex of force is set up as a preliminary step and we then have god immanent and god transcendent at the same time. this vortex, as a result of this initial activity, demonstrates through t

therhood of man. this is their paean. esoterically speaking (and not speaking symbolically, for there is a distinction between these two forms which students would do well to note, when the lines of forces are adjusted and there is free interplay of energies and a straight aligned channel between the various aspects of divinity, then there is achievement and beauty. this is the theme of the above symbolical and ancient formulation of truth, which is in the nature of a symbolical prophecy. the same idea has been expressed in a still more ancient and terse statement which has to be understood and reduced to a mantric formula when the fourth initiation is taken "when the forces of the four, three times repeated, become the four, then the life of. reveals itself in beauty. it is interesting to

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

begin to learn the meaning of the word "resurrection" and the new age will begin to reveal its deep purpose and intention. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. these are not symbolical or mystical words but part of the general setting which will surround the period of christ's reappearance; it is a cycle as real as the cycle of conferences now so busily organising. christ taught us when he came before the true meaning of renunciation or of the crucifixion; this time his message will be concerned with the resurrection life. the present cycle of conferences is preparing

nd years ago must be completed; the new world religion must be inaugurated; the needs of a demanding, invocative humanity cannot be ignored; those steps which precede a stupendous hierarchical initiation in which the christ is the leading participant must be taken; the events which are symptomatic of the "time of the end" may not be delayed. if one may venture to speak in such terms (reverent and symbolical, the reward accorded to the christ, as he announced his decision as final and irrevocable, was the permission or rather the right to use a certain great invocation never before granted and to use it in two ways: 1. as a hierarchical invocation, directed towards the "centre where the will of god is known- 38- the reappearance of the christ copyright 1998 lucis trust 2. as a world prayer

es of unfoldment) will "enter into" new states of awareness and into new realms or spheres of mental and spiritual consciousness, during the next two thousand years. each age has left a reflection of a modern fivefold development upon it. four ages have just passed away, astronomically speaking: gemini, taurus, aries, and pisces. today aquarius, the fifth age, is coming into power. in gemini, its symbolical sign of the two pillars set its seal upon- 68- the reappearance of the christ copyright 1998 lucis trust the masonic fraternity of the time and the two pillars of jachin and boaz to give them their jewish names which are, of course, not their real names came into being approximately eight thousand years ago. then came taurus, the bull, wherein mithra came as the world teacher and instit

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s found in the right comprehension of the process. a treatise on cosmic fire, pp. 959-960. it should be noted here that the bridging has to be done in the consciousness aspect, and concerns the continuity of man's awareness of life in all his various aspects. the energy which is used in connecting, in consciousness, the physical man and the astral body is focussed in the solar plexus. speaking in symbolical terms, many today are carrying that bridge forward and linking the mind with the two aspects already linked. this thread of energy emanates from, or is anchored in, the head. a few people are steadily linking the soul and the mind, which in its turn is linked with the other two aspects. the soul energy, when linked with the other threads, has its anchor in the heart. a very few people (

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ce, 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 become aware of the higher consciousness, or divinity. 5. three things ar

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

oming century, the meaning of the resurrection will be unfolded and the new age will reveal its true significance. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving into the clear light of the resurrection life. i am not here speaking in symbolical or mystical terms. i am dealing with facts facts as real and as imminent as the coming cycle of conferences, and facts for which the past two hundred years have prepared humanity. this preparation has culminated in the restlessness of the twentieth century and has led to the horror of this world war, 1914-1945 through which we have been passing. the true work of the cycle of conferences

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

cry of mankind is largely, but not wholly, dependent upon the quality of that cry. i wonder if i could make the problem of invocation clearer to you if i were to suggest that the words "issue forth from the deep centre of the group's clear cold light" have a meaning both for the individual initiate and for all groups of disciples and all ashrams? the use of the words "clear cold light" is deeply symbolical. the clarity of that light indicates the function of the soul, as its great light enables the initiate to see light. the coldness of that light refers to the light of substance, which cannot be warmed into a glow by desire or by the heat of passion, but is now and at last only responsive to the light of the soul. it is therefore cold to all that limits and hinders, and this state of per

possible. this fourth major rent will be made by humanity itself, standing with "massed intent" focussed through the groups which are externalisations of the ashrams of the masters. it will therefore be made at the time that the hierarchy takes physical shape upon the earth again- 126- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust bear in mind the symbolical nature of this teaching. the veils are not actually existing veils in the usual sense of that term. they are in the nature of opposing forces and energies which act as inhibitory factors to the aspirant as he seeks to make progress, and to the entire human family as it moves onward upon the path of evolution. they are not basically related to consciousness at all, for in the majority of

l can begin to make its presence felt; the soul body, the causal body, the temple of the lord, is destroyed by an act of the will and because even the soul is recognised as a limitation by that which is neither the body nor the soul, but that which stands greater than either. the awareness of the perfected man is now focussed in that of the monad. the road to jerusalem has been trodden. this is a symbolical way of saying that the antahkarana has been constructed and the way to the higher evolution which confronts the higher initiates has now opened up- 206- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the three aspects of the will, as focussed in the spiritual triad, are now in full expressions the initiate is animated by purpose, but face

eady bridged the gap between the emotional-astral nature and the physical man. it should be noted here that the bridging has to be done in the consciousness aspect, and concerns the continuity of man's awareness of life in all its various aspects. the energy which is used in connecting, in consciousness, the physical man and the astral body is focussed in the solar plexus. many today, speaking in symbolical terms, are carrying that bridge forward and linking the mind with the two aspects already linked. this thread of energy emanates from or is anchored in the head. some people, fewer of course in number, are steadily linking the soul and the mind, which in its turn is linked with the other two aspects. the soul energy, when linked with the other threads has its anchor in the heart. a very

n from the christ) the part of the messiah. the master, standing symbolically upon the mount of ascension, is equipped with a full realisation of the past, with a sound appreciation of what he has to offer to the service of humanity, and with a sense of expectancy. during the preceding cycle of lives of initiatory service to humanity, he has several times heard "the voice of the father" this is a symbolical phrase, indicating contact with that aspect of himself which was responsible for the appearance of his soul and for its long long cycle of incarnation: the monad, the spirit, the one, the life, the father. each time that that voice spoke, it gave him recognition. it is in reality the voice of the initiator in whom we live and move and have our being. all of the master's previous visions

ALICE BAILEY THE LABOURS OF HERCULES

which could be adduced, it is apparent how closely linked with sex, in its lower and in its higher aspects, is this important constellation of taurus. this is why it has been called in some books, the "sign of generation, both earthly and heavenly. we have seen that the power of the sign taurus is that of attraction, or of bringing together. it exerts a steady and continuous pull and in both the symbolical and the astronomical sense it attracts. we have seen that in this sign are to be found the pleiades, among them alcyone, called the central sun of our universe, and around it circles our sun, with its attendant planets. the words of job when he said "canst thou bind the sweet influences of pleiades or loose the bands of orion" thus become clear. the pleiades are the symbol of the soul a

ARADIA GOSPEL OF THE WITCHES

t 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 rebellion, and as they could notprevail by open warfare, they took their hatred out in a form of secret ana

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

fly these (1) that of the baldwyn encampment at bristol, which is probably the oldest of all: the procedure takes place while a vast army of saracens is massing outside the encampment (2) that of the early grand rite of scotland, subsequently merged in the scottish chapter general: the pilgrim comes to lay the sins and follies of a life-time at the foot of the cross, and he passes through various symbolical veils by which the encampment is guarded (3) that connected with the name of canongate kilwinning under the title of knight templar masonry, in which there is a pilgrimage to jericho and the jordan (4) that of st. george aboyne templar encampment at aberdeen, a strange elaborate pageant, in which the candidate has a searching examination on matters of christian doctrine (5) that of the

BLAVATSKY H P ANTHROPOGENESIS

breath gave life to the seven" refers as much to the sun, who gives life to the planets, as to the "high one" the spiritual sun, who gives life to the whole kosmos. the astronomical and astrological keys opening the gate leading to the mysteries of theogony can be found only in the later glossaries, which accompany the stanzas. in the apocalyptic slokas of the archaic records, the language is as symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible logos, with its seven hierarchies (represented or personified each by its chief

the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenets by the kabalists of the xiii. century- the three lights are described as (1) the clear and penetrating, that of jehovah (2) reflected light; and (3) light in the abstract" this light abstractly taken (in a metaphysical or symbolical sense) is alhim (elohim god[[footnote(s* see "masonic review" cincinnati, june 1886, art. kabala no. 6* see "isis unveiled" vol. ii, pp. 300 et seq, for a proof of the antiquity of the decimal system of figures[[vol. 2, page] 38 the secret doctrine. while the clear penetrating light is jehovah. the light of alhim belongs to the world in general, in its allness and general fulness, but t

atement is found correct it becomes rather difficult to confine adam to the mosaic bible alone, and to see therein simply a jewish name. vide part ii. of this volume "adam-adami" there is frequent confusion in the attributes and genealogies of the gods in their theogonies, as given to the world by the half-initiated writers, brahmanical and biblical, the alpha and the omega of the records of that symbolical science. yet there could be no such confusion made by the earliest nations, the descendants and pupils of the divine instructors: for both the attributes and the genealogies were inseparably linked with cosmogonical symbols, the "gods" being the life and animating "soul-principle" of the various regions of the universe. nowhere and by no people was speculation allowed to range beyond th

eady mentioned tamil calendar called the "tirukkanda panchanga" compiled, as we are told, from, and in full accordance with, secret fragments of asuramaya's data. as asuramaya is said to have been the greatest astronomer, so he is whispered to have also been the most powerful "sorcerer" of the "white island, which had become black with sin" i.e, of the islands of atlantis. the "white island" is a symbolical name. asuramaya is said to have lived (see the tradition of jhana-bhaskara) in romaka-pura in the west: because the name is an allusion to the land and cradle of the "sweat-born" of the third race. that land or continent had disappeared ages before asuramaya lived, since he was an atlantean; but he was a direct descendant of the wise race, the race that never dies. many are the legends

is unveiled" vol. i, p. 32, for some remarks concerning the figures which were cited a few pages back. to-day a few more facts may be added to the information there given, which is already known to every orientalist. the sacredness of the cycle of 4320, with additional cyphers, lies in the fact that the figures which compose it, taken separately or joined in various combinations, are each and all symbolical of the greatest mysteries in nature. indeed, whether one takes the 4 separately, or the 3 by itself, or the two together making 7, or again the three added together and yielding 9, all these numbers have their application in the most sacred and occult things, and record the workings of nature in her eternally periodical phenomena. they are never erring, perpetually recurring numbers, un

BLAVATSKY H P COSMOGENESIS

t it direct from the devas of the 2nd and 1st races. the "illustration" spoken of in "isis" relates to the evolution of these races and of our 4th and 5th race humanity in the vaivasvata manvantara or "round; each round being composed of the yugas of the seven periods of humanity; four of which are now passed in our life cycle, the middle point of the 5th being nearly reached. the illustration is symbolical, as every one can well understand, and covers the ground from the beginning. the old book, having described cosmic evolution and explained the origin of everything on earth, including physical man, after giving the true history of the races from the first down to the fifth (our) race, goes no further. it stops short at the beginning of the kali yuga just 4989 years ago at the death of k

re than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal line in it, a perpendicular line, the tau was formed[[diagram- the oldest form of the letter. it was the glyph of the third root-race to the day of its symbolical fall- i.e, when the separation of sexes by natural evolution took place- when the figure became[[diagram, the circle, or sexless life modified or separated- a double glyph or symbol. with the races of our fifth race it became in symbology the sacr, and in hebrew n'cabvah, of the first-formed races* then it changed into the egyptian[[diagram (emblem of life, and still later into the sign

m the root vis "to pervade" to enter in the nature of the essence; brahma-vishnu being this infinite space, of which the gods, the rishis, the manus, and all in this universe are simply the potencies, vibhutayah[[vol. 1, page] 9 proem. return to, brahma (brahma: for brahma (neuter, the unmanifested, is that universe in abscondito, and brahma, the manifested, is the logos, made male-female* in the symbolical orthodox dogmas. the god of the apostle-initiate and of the rishi being both the unseen and the visible space. space is called in the esoteric symbolism "the seven-skinned eternal mother-father" it is composed from its undifferentiated to its differentiated surface of seven layers "what is that which was, is, and will be, whether there is a universe or not; whether there be gods or none

rahmam appears to it as mulaprakriti. of course this mulaprakriti is material to it, as any material object is material to us. parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it (theosophist, vol. viii, p. 304[[vol. 1, page] 11 proem. of a highly philosophical page in the world's cosmogony (see book iii, gupta vidya and the zohar) left in their symbolical disguise, they are a nursery tale, an ugly thorn in the side of science and logic, an evident effect of karma. to have let them serve as a prologue to christianity was a cruel revenge on the part of the rabbis, who knew better what their pentateuch meant. it was a silent protest against their spoliation, and the jews have certainly now the better of their traditional persecutors. the ab

y be multiples of seven. the key to this cannot be given, for herein lies the mystery of esoteric calculations, and for the purposes of ordinary calculation it has no sense "the number seven" says the kabala "is the great number of the divine mysteries" number ten is that of all human knowledge (pythagorean decade; 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. in the secret doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane- stanza i- continued. 2. time was not, for it lay asleep in the

BLUE EQUINOX

ey are not themselves mad[[footnote(s* revue des deux mondes, 1865, pp. 157 and 158. end of vol. it 197 special supplement the way. 3 may morn the artist represents the dawn of the day following the witches. rout. the witch is hanged, and the satyr joyfully looks out from behind the tree; in the background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the tru

ce of your mortal error in the vision of your being. and of these the first is the constant contemplation of the identity of love and death, and the understanding of the dissolution of the body as an act of love done upon the body of the universe, as also it is written at length in our holy books. and with this goeth, as it were sister with twin brother, the practice of mortal love as a sacrament symbolical of that great death: as it is written .kill thyself: and again .die daily. and the second of these lesser modes is the practice of the mental apprehension and analysis of ideas, mainly as i have already taught you, but with especial empahsis in choice of the equinox 118 things naturally repulsive, in particular death itself, and its phenomena ancillary. thus the buddha bade his disciple

et upon a formless plane. i rose higher and tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o.clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking..o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master.s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire chil

the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his on and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore the equinox 174 not further in this place indicated. from this seed armed

CHRONOLOGIA RORISPERGIUS

ted. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher ranks of the priesthood. wrote an account of the egyptian priesthood preserved by porphyry on the sanctity and symbolical secrets of ancient egypt. 60-80 (n.t) acts of the apostles. 68 destruction of qumran community (dead sea scrolls. 70 (n.t) gospel of mark. 70 destruction of the second temple in jerusalem by the forces of emperor vespasian. 2 enoch, or the slavonic apocalypse of enoch, was written late first century c.e. in egypt by a jew. it survives only in late old slavonic manuscripts. it may have b

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

he 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 years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rom the earth, the inhabitants of his native tyana built a temple in his honor, and statues were raised to him in various other temples. the account given by philostratus was compiled from the memoirs of damis the assyrian, a disciple of apollonius, but damis may be a literary fiction. the work seems largely a romance; fictitious stories are often introduced, and the whole account is mystical and symbolical. nevertheless, it is possible to glimpse the real character of apollonius beyond the literary artifices of the writer. the purpose of the philosopher of tyana seems to have been to infuse into paganism practical morality combined with a transcendental doctrine. he himself practiced a very severe asceticism and supplemented his own knowledge by revelations from the gods. because of his c

telepathy is especially applicable. crystal visions fall under the heading of induced apparitions, since gazing in a crystal globe induces in some persons an altered or slight dissociation of consciousness, without which hallucination is impossible. another form of clairvoyance is second sight, a faculty commonly reported among the scottish highlanders. persons gifted with second sight often see symbolical apparitions; for instance, the vision of a funeral or a coffin when a death is about to occur in the community. symbolical appearances are indeed a feature of clairvoyance and visions generally. clairvoyance includes retrocognition and premonition.visions of the past and the future respectively.as well as apparitions of contemporary events happening at a distance. clairvoyant powers are

sailor s (phantasms of the living (vol. 2, p. 144) who, watching by a dying comrade, saw figures around his hammock, apparently representing the dying man s family, in mourning clothes. the family was alarmed by noises, which they took as indication of danger to the dying. according to myers the wife paid a psychical visit to her husband. the mourning clothes and the figures of the children were symbolical expressions of her thought that her children would be orphans. would the alteration of space theory account for changes in physical objects? while myers is silent on this point, andrew lang considers it crucial. for if an apparition can thump, open a door, or pull a curtain, it must be a ghost.real, objective entity, filling space. per contra, no ghost who does not do this has any stric

s not always satisfactory is well shown by the case of marguerite burnat-provins, a very able author and painter. at the outbreak of world war i, when the church bells tolled out the mobilization order, she was seized by a great emotion, and sudden voices impelled her to write. later the voice was accompanied by a vision, which she drew with lightninglike quickness. the visions, which represented symbolical character pictures, were sometimes felt subjectively but were often seen objectively in natural colors in space. they developed on some occasions from a cloud-like formation and assumed a great variety of shapes and contents. over 1,000 pictures were produced by summer 1930, when dr. eugen osty published the result of his study in the revue metapsychique burnat-provins felt anguished if

nnu, en la recherche et en l invention de la pierre philosophale (adventures of an unknown philosopher in the search for and the manufacture of the philosophers stone (paris, 1664, 1674. this latter work is divided into four books and speaks very clearly of the manner in which the philosophers stone is made. however, belin ascribed the authorship to another hand, and some of the adventures appear symbolical rather than factual. belk psychic research foundation now-defunct organization founded by henry belk, the eldest son of william henry belk sr. of north carolina (of department store fame, to investigate genuine esp research. he had the early encouragement of norman vincent peale and dr. charles francis potter. in cooperation with harold sherman, belk was an early investigator of the phe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

itions that they deeply impress the mind of the percipients and permit an accurate remembrance even after the lapse of many years. they may come in the waking state or in dreams, which sometimes repeat themselves. the borderland between waking and sleeping is usually the most favorable for their reception. they may be visual or auditory.seeing apparitions, or hearing voices, and they often take a symbolical form, for instance, the idea of death being presented by a coffin, as seen by lord beresford in his cabin while steaming between gibraltar and marseilles. the coffin contained the body of his father. on arriving at marseilles he found that his father had died six days before and was buried on the day he saw the vision (see proceedings of the society for psychical research, vol. 5, p. 46

892, but appeared to moses s clairvoyant vision at an early stage. he claimed to have influenced the medium s career during the whole of his lifetime and said that in turn he was directed by preceptor in the background. preceptor himself communed with jesus. the identity of the communicators was only gradually disclosed and moses was much exercised as to whether the personalities of the band were symbolical or real. they asserted that a missionary effort to uplift the human race was being made in the spirit realms and, as moses had the rarest mediumistic gifts and his personality furnished extraordinary opportunities, he was selected as the channel of these communications. like imperator and preceptor every member of the band had an assumed name at first. the biblical characters included t

n in april, 1872, shows mr. reeves father holding up a cross above his head and displaying an open book on which is written holy bible. another shows a cloud of light covering two-thirds of the pictures, and made up of the strangest medley of heads and arms, and flashes of light, with a distinct cross in the centre. another, in which mr. and mrs. everitt were the sitters, taken june 8, 1872, is a symbolical picture of a very curious nature. mr. everitt s head is surrounded with a fillet on which truth is inscribed, while three pencils of light dart up from it. there are at least two figures in the picture which blot out mrs. everitt altogether. in a later photograph, in which mr. burns is the sitter, is a giant hand of which the thumb is half the length of the sitter s body. it is just as

h apparent absurdity, but possibly with some kind of truth.to select our parentage; and thus may some facts of heredity be accounted for. premonition a paranormal impression warning of a future event. premonitions may range from vague feelings of disquiet, suggestive of impending disaster, to actual hallucinations, visual or auditory. dreams are frequent vehicles of premonitions, either direct or symbolical, as well as veridical dreams. spiritualists do not know if the warning comes from an external intelligent source such as a knowledgeable spirit being, from claivoyance (precognition, the intuitive projection of the outcome of presently existing trends, or coincidence or self-fulfilling prophecy, a form of autosuggestion. a premonition differs from prediction. reportedly the latter has a

iousness during the vision, although sometimes a seer may complain of a feeling of disquiet or uneasiness. a vision may be communicated from one person to another, usually by contact, but the secondary vision is dimmer than that of the original seer. a frequent vision is that of a funeral, a premonition of a death shortly to occur in the community. this is an instance of the second sight taking a symbolical turn. occasionally the apparition of the doomed person will be seen.his wraith, or double. while he himself is far distant. another form second-sight visions often take is that of seeing lights. the lights, too, may indicate death, but they may likewise predict lesser happenings. in one instance, a light was seen by two persons to hover above the mansion of an estate, then to travel swi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

olution, man has become more and more enlightened concerning the mystery of life; but nevertheless, it is only a few hundred years ago when life and liberty were endangered by the expression of opinions in advance of the commonly accepted views. it was for this reason that the alchemists who had studied more deeply that the majority, were forced to embody their teachings in highly allegorical and symbolical language. their teaching concerning the spiritual evolution of man, and their use of the terms salt, sulphur, mercury, and azoth, so mystifying to the masses, were nevertheless rooted in cosmic truths, highly illuminating to the initiate. the students of the rosicrucian teachings who have learned how the world came into being and the process of gradual creation should have no difficulty

diamond or the ruby. he is then the philosopher's stone" there are many other symbols and similes taken from the world of chemistry and applied to the processes of spiritual growth which eventually makes men living stones in the temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek the temple door and you shall find it; knock and it shall be opened unto you. if you seek prayerfully, if you knock persistently and if you labor manfully you will in time

ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminine ideal, the virgin mary, and ruling their people by the magic water placed at their temple doors. various attempts have been made to unite the two streams of humanity and emancipate them from their progenitors, jehovah and the lucifer spirits. with this end in view the symbolical temple was built according to the instruction of solomon, the son of seth and the molten sea was cast by hiram abiff, the son of cain; but the main object was frustrated as we have seen, and the attempt at unification proved abortive. moses, the divinely appointed leader of the old dispensation, afterward reborn as elijah, guided humanity through its ages of infancy, and was finally emb

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ing block to bible commentators as to what connection there could be between the eating of an apple, death, and painful parturition; but when we are acquainted with the chaste expressions of the bible, which designates the creative act by such passages as "adam knew eve and she bore abel "how can i bear a child seeing i know not a man" et cetera, it is very evident that the tree of knowledge is a symbolical expression for the creative act. then it is plain that the serpents taught eve how to 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

hammer and disc upon which he had inscribed the word. this was never found until ages later when hiram "the widow's son" was reborn as lazarus and became the friend and pupil of the lion of judah, who raised him from death through initiation. when the hammer was found it had the shape of a cross, and the disc had become a rose. therefore hiram took his place among the immortals under the new and symbolical name christian rosenkreuz. he founded the order of temple-builders which bears his name; in that order aspiring souls are still instructed how to fuse the base metals and make the white stone. the symbology of the foregoing will be explained in the following chapters. part v the mystery of melchisedec among all the characters mentioned in the bible none is more mysterious than melchised

f generation, as we are now of digestion; neither did they know birth or death and were in fact totally unaware of the possession of a physical vehicle until in time they sensed it during the generative process; it was then said that "adam knew eve" at that time lucifer spirits, fallen angels and inhabitants of the warlike planet mars, taught them how to eat of the tree of knowledge, which is the symbolical name for the generative act. thus by degrees their eyes were opened and they became aware of the physical world, but lost touch with the spiritual and the guardian angels who had previously been their benevolent guides. only a few of the most spiritual among them retained their higher vision and communion with the divine hierarchs. these were then known as prophets, who acted as messeng

emporal domain. for as statecraft, in its highest phase, aims to rule the masses with an eye single to their physical welfare, and priestcraft, benevolently exercised, seeks to guide them solely for the soul's progress, so conflict must of necessity follow this separation, even though both the spiritual and temporal rulers be actuated by the highest and most unselfish motives. melchisedec was the symbolical name of the divine hierarchs who filled the dual office of king and priest; in the guidance of their double-sexed charges and while they reigned there was peace on earth, but as soon as the offices of king and priest were divorced and the sexes divided, it is not surprising for the reasons given above that the peaceful reign of melchisedec has been followed by an age of war and strife

FULLER J F C SECRET WISDOM OF THE QABALAH

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 are, consequently, of equal value from the point of view of the represented. if say that ggod is ineffable h, ggod is inscrutable h, or ggod is omni

y always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and w

creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the second is magical and is largely elaborated round the maaseh merkabah- the chariot of ezekiel and the four animals which are also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah

mah or spirit (2) rnyb binah, mind. this sephirah 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

hundred and thirty-one gates. the ring may be put in rotation forwards or backwards and its token is this: nothing excels gno= ong= pleasure) in good, and nothing excels ogn= ngo= plague) in evil. 8 in man good and evil represent the pillars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first

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

knight says that it "was a symbol both of venus and neptune, the male and female personifications of the productive powers of the waters, which appear to have been occasionally employed in the same sense as the fig and fig leaf" the same writer refers to the fact that instead of beads, wreaths of foliage, generally of laurel, olive, myrtle, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. according to strabo, each of these is sacred to some particular personification of the deity, and "significant of some particular attribute, and in general, all evergreens were dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor" the crowns of laurel, olive, etc, with which the victors in

deposits them. this plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the creative spirit of the creator operated in giving life and vegetation to matter. we accordingly find it employed in every part of the northern hemisphere, where the symbolical religion improperly called idolatry does or did prevail. the sacred images of the tartars, japanese, and indians are almost all placed upon it, of which numerous instances occur in the publication of kaempfer, sonnerat, etc: the brama of india is represented sitting upon a lotus throne, and the figures upon the isaic table hold the stem of this plant, surmounted by the seed vessel in on

ries of the east. upon this subject, maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of the mysteries of eleusis in greece and the phiditia in carthage. in referring to the degree of homage paid to the lotus by the ancients, higgins says "and we shall find in the sequel that it still continues to receive the respect, if not the adoration, of a great part of the christian world, uncons

en into the ark by the "wind that blasts" or by the evil principle [45] the theogony "as cupid is indifferently said to have been produced from an egg at a time when the whole world was in disorder, and from the womb of the marine goddess venus, the egg and the womb of that goddess must denote the same thing. accordingly we shall find that, on the one hand, venus is immediately connected with the symbolical egg; and, on the other hand, that she is identical with derceto and isis, and is declared to be that general receptacle out of which all the hero-gods were produced. now there can be little doubt in what sense we are to understand this expression, when we are told that the peculiar symbol of isis was a ship; and when we learn that the form assumed at the period of the deluge, by the ind

eligion, were practiced the most debasing ceremonies, the greeks became ashamed of their ancient worship, and, like the jews, ashamed also of their name. it is believed that the greeks received from egypt, or the east, their first theological conceptions of god and religion. these ideas "were veiled in symbols, significant of a primitive monotheism; these, at a later period, being translated into symbolical or allegorical language, were by the poets transformed into epic or narrative myths, in which the original subject symbolized was almost effaced, whilst the allegorical expressions were received generally in a literal sense. hence, to the many, the meaning of the ancient doctrine was lost, and was communicated only to the few, under the strictest secrecy in the mysteries of eleusis and

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

faculties, and the two principles of the interior man, among otherprofoundsignificances.thesymbolic sacrifice of incense and perfume will be offered to the divine substance, representing the aspiration of the worshippers. acts of mystic renunciation will then be made by all present, after whichthepriest, as the ambassador of the superior world, will proceed to the consecration of bread and wine, symbolical of the divine172 a. e.waite-magicianofmanyparts_principles which constitute the food of the interior man. after the consecration, the priest will partake of the elements, andthenall present, to signify the communicationwithdeity, which is the end of the mystic process.theorder of procedure will be as follows:theelements will be received by the deacon from the hands of the priest himself

ng the first movement of the divine spirit toward the making of a living soul.thesymbol of theoxis embroidered thereon,withthe inscription:faciesuna,faciescherub. his collar isofblue-green silk, fromwhichdepends a circular lamina, 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

answears 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, surmounted by a doveofpeace. there is no sword in a templeofthe rosy cross. 8. in addition to the black habit, the frater ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvar

GILBERT THE MAGICAL MASON

,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revelation, and the symbolical descriptions of the book of46themagicalmasonezekiel. on the christian aspect i recommendthe perfect way,orthe findingofchrist,by the latedra. kingsford; in this volume will be found worked out the broader scheme of christian teaching which is so apt to be obscured by sectarian forms of worship. the tenets of this work are closely approxi255 mate to those of the earliest of the followers

tler of the pharaoh of joseph (sesostris of the greeks; nebuchadnezzar in daniel ii.,1,2,3;andthe curious new testament dreamofpilate's wife respecting jesus and his trial and condemnation.ofthethirdsort are the dreams of abraham, see genesis xv. 1, where the wordvisionis used in the english version.ofjacob,in genesis xxxi. 10, 11, concerning the breedingofcattle.ofjoseph, in genesis xxxvii. 5-11 symbolical dreams of his rule over his brethren.ofsolomon,i.kings iii. 5. in a dream god asks solomon what gift he should prefer,andsolomon asked for an under255 standing heart.ofdaniel, vii. 1, who has a vision of four winds, four beasts, etc, and of joseph, the husband of mary, inthenew testament, matthew i. 20, where he was told of the coming son;andii.13, where he was warned to flee from bethl

and full members; these last were divided into four classes according to length of membership, and it was forbidden for a member of onedassto touch one of a higher dass. there is one notable point which is that while all authorities agree that they wholly condemned the use of oaths, yet each one had once been forced to take a most solemn oath in order to attain full membership and to receive the symbolical religious instruction afforded by the tenets of the society, these rules are said to have made these men brave and fearless, and in the times of the wars of the maccabees they cheerfully died for their fellows and for the jewish race. they deemed the soul to be immortal, flying away fromthecorrupted body at death into a state of freedom. some members were able to predict the future, and

lassics asserted that the first three grades of raven, occultist and soldier conferred initiation indeed, but not participation in the sacred wisdom; they were like the christian catechumens, and that no members under the grade of 'leo' were able to obtain the true secrets and becomemetechontes,perfected ones. there is no doubt that in one of the ceremonies there was either a real tauroctony or a symbolical slaying of a bull,butitis uncertain when this took place.itmay be that the mithra worship of ancient persia had only a priesthood and no secret grades, which were only developed after the mithraic cult had been established in europe. it may also be remarked that, amid the hundreds of sculptures and inscriptions that have been described, there is no trace of any priestess, woman initiate

g sun of knowledge in the east. this corner stone was andsrillis often laid with ceremonial forms, and beneathitwere placed in olden times and also in our own days certain coins, metals and writings as a record of the foundation. tacitus in hishistories,tells us that this function was duly performed at the rebuilding of the capitol at rome. this corner stone is generally of cubical shape, and the symbolical explanation is that the square side representsreligious and masonic symbolism of stones 257morality and the six sides of the cube refer totruthlooking in all directions. in the masonic consecration of a corner stone it is custom255 ary to anoint with corn to represent food necessary for work, with wine for refreshment, and oil for the well-earned rest after labour. inourenglish craft ma

GILBERT THE SORCERER AND HIS APPRENTICE

rt, is to be found, and found only in the kabbalah.18 the sorcererand his apprentice[reprinted fromwal/ords amiquarian magazine,vol. xi,no. 65(1887)pp.305-8.]2. thesymbolismofthe4ancientsin thisclavicula'no.2,ashortexplanation ofthesymbolism of those four important officers of a college, openinthe zelatorgrade,whoarenamedancients "they preside, in the first place, over the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kabalah, the terms 'ancient 'anc

which they are far better adapted, from the greater number and variety of their combinations, than the ordinary cards. i shall also enter somewhat into their occult and qabalistical significations.theterm'tarot',or 'tarocchi, is applied to a pack of 78 cards, consistingoffoursuits of 14 cards each (there being one more court card than in the ordinary packs- the cavalier, knight, or horseman, and22symbolical picture-cards answering for trumps; these latter are numbered fromito21inclusive, the 22nd card being marked zero,o.thedesigns of these trumps are extremely singular, among them being such representations as death, the devil, the last judgment, etc.theidea that cards were first 'invented' to amuse charles vi of france is now exploded; and it is worthy of note in this connection that the

GILBERT R A THE MASONIC CAREER OF A

nderthe masonic career of a.e. waite by bro. r. a. gilbert (aqc vol 99 1986) introduction in english freemasonry the seal of a certain distinction attaches to the name of arthur edward waite, while it has proved of such appeal in america that an important grand lodge has conferred upon him, causa honoris, one of its highest official positions. among his many publications those on the mystical and symbolical aspects of the secret tradition in christian times occupy a place apart, being things unattempted otherwise in the records of research. so waite referred to himself in the prospectus for the revised edition of his book, the secret tradition in freemasonry1[1, but it is doubtful if a single masonic scholar of his time- or since- could be found who would agree that this selfadulation was

n lodges, though at the right time it is made known to the right person. but it is requisite that he should come in by the door and should pass through the preliminary grades to attain the ineffable ends"71[71] and in his covering letter he intimated that he 'was going among the brethren of geneva to learn and not to teach'72[72. he was also 'required to choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as follows (1) eques a longe aspiciens (2) sacramentum regis abscotidere bonum est (3) argent, a cross sable, 71[71] quoted from his carbon copy of the replies, pasted into his diary for 1902/03 72[72] diary, 16 february 1903 between four roses gules, which is, of course, purely ros

rrelled bitterly with blackden over the workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and

GNOSTIC CATECHISM

li othe masonic career of a.e. waite by bro. r. a. gilbert (aqc vol 99 1986) introduction in english freemasonry the seal of a certain distinction attaches to the name of arthur edward waite, while it has proved of such appeal in america that an important grand lodge has conferred upon him, causa honoris, one of its highest official positions. among his many publications those on the mystical and symbolical aspects of the secret tradition in christian times occupy a place apart, being things unattempted otherwise in the records of research. so waite referred to himself in the prospectus for the revised edition of his book, the secret tradition in freemasonry1[1, but it is doubtful if a single masonic scholar of his time- or since- could be found who would agree that this selfadulation was

n lodges, though at the right time it is made known to the right person. but it is requisite that he should come in by the door and should pass through the preliminary grades to attain the ineffable ends"71[71] and in his covering letter he intimated that he 'was going among the brethren of geneva to learn and not to teach'72[72. he was also 'required to choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as follows (1) eques a longe aspiciens (2) sacramentum regis abscotidere bonum est (3) argent, a cross sable, 71[71] quoted from his carbon copy of the replies, pasted into his diary for 1902/03 72[72] diary, 16 february 1903 between four roses gules, which is, of course, purely ros

rrelled bitterly with blackden over the workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and

GOLDEN DAWN RITUALS SADD

ng at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5- as in oip teaa pdoce- they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing 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. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

o us heaven signifies simply a certain space, the residence of gods. two poetic names for it have reference to that enigmatical being mimir (p. 379: hreggmimir, rain-shedder, from hregg imber; and vetmimir, moistener? conf. vaeta humor. to express star, constellation (sidus, our older speech, in addition to stairno, sterno, steorra, stiarna (gramm. 3, 392) and ohg. himilzeichan (hymn. 4, 2, has a symbolical term, ohg. himilzunga, diut. 1, 526b and gl. doc. 249; os. himiltungal, hel. 18, 2; as. heofontungol, rodortungol; on. himintungl. even the simple tungol has the same sense in as, and a gothic gloss on gal. 4, 3, gives tuggl astrum/ whilst in on. tungl means the moon. this neuter noun tungal, tungol, tungl, is no doubt from tunga (lingua, which word itself appears in ohg. himilzunga (gr

shirt at new-moon, they declare all the linen would get mooned (omiyeniti) in the water, i.e. bulge and pucker, and soon tear; one might find another reason too for washing by the waning moon, that stains and dirt should disappear with the dwindling light (see suppl. behind superstitious practices i have tried to discover a meaning, which may possibly come near their original signifi cation. such symbolical coupling of means and end was at all events not foreign to antiquity anywhere: the holy water floats all misfortune away with it (p. 589, the spray from the millwheel scatters all sickness (p. 593. so the sufferer stands with his face to the waning moon, and prays: f as thou decreasest, let my pains diminish (i, 245; he can also go on the other tack, and cry to the new moon: may what i

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

cribe r. h. m, rosicrucian order, amorc, san jose, california 95191, u.s.a, and ask for a complimentary copy of the mastery of life. this will be sent without any obligation and is intensely interesting. members of the organization have had this book and are thoroughly acquainted with the information it contains [6] sir francis bacon imperator of the rosirucians in the seventeenth century, modern symbolical drawing [7] fra. michael maier grand master of rosicrucians in germany in the seventeenth century and sir francis bacon's deputy on the continent [8] lord raymond vi as count of toulouse, refused to prosecute the mystics who laid the foundation for rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground" but wa

rresponds to the rosicrucian year of 3269, which began on march 21, 1916, at 1:06 a.m. eastern time. such new year celebrations shall be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other insignia. there shall be only sacred music, symbolical addresses, and sincere rejoic

door fete should be held by each lodge independently, to celebrate the laying of the foundation stones of the great pyramid in america. each lodge shall arrange to go on this day (or the following one, should it rain or be stormy) to an open space in the suburbs near such lodge, and with prayer and addresses, have each member of the lodge deposit in one small pile a simple little stone or pebble, symbolical of "placing a stone for the foundation of the great pyramid in america" no regalia other than the apron is worn by officers and members. privacy of the fete need not be maintained, but the public or the uninitiated must not be given, in the prayers or addresses, any of the private "work" signs, or symbols of the order. such a fete may be held at sundown, if desired. this fete may be hel

welleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.meeting places, at all times (temple.time; therefore, he is omnipresent. the shekinah is illuminated at all convocations

material and spiritual sense to the children of each lodge (the fratres and sorores, and to her should be confided those intimate personal problems of life which none but a mother can understand. then she, in turn, may secredy and in strict confidence seek the help of the master of her lodge and such fratres and sorores as can render the material or spiritual help necessary. the vestal fire this symbolical furnishing of all lodges and chapters of our order occupies a place directly in front of the steps in the east. the stand, on which the vestal's urn is placed, should be at least 61 cm (two feet) from the steps leading to the east, to permit room for the colombe to stand between it and the east. in the days of old, every lodge was furnished with a vestal altar .on which a holy fire burn

HEAVEN HELL

the most recent that of rameses xii, of the xxth dynasty. these tombs vary greatly in details, just as they do in size and in the arrangement and number of their chambers, but it seems that each tomb was intended to represent the underworld, and that the ceremonies, p. 22 which were performed in it as. the mummy was taken from the entrance to the last chamber in which it was to rest, were highly symbolical, and that the progress of the body through the tomb was, so far as it was possible, made to resemble that of the sun-god through the hours of the night in the other world. the religious texts with which the walls of the royal tombs are decorated do not consist of extracts from the funeral works of the ancient and middle empires, but of sections from a work entitled am-tuat, i.e [the boo

HELENA BLAVATSKY NIGHTMARE TALES

ned in the city founded by theholy manu, vaivasvata, the offspring of the sun. the king was a suryavansi (a descendant of the solarrace, and he avowed himself a most faithful servant of the god, varuna, the greatest and most powerfuldeity in the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek ze

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ll-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone. look around you and observe. while two-third

nto pure gold. but what that gold really is, very few people understand correctly. no doubt there is such a thing in nature as transmutation of the baser metal into the nobler; but this is only one aspect of alchemy, the terrestrial, or purely material, for we see logically the same process taking place in the bowels of the earth. yet, besides and beyond this interpretation, there is in alchemy a symbolical meaning, purely psychic and spiritual. while the cabalist-alchemist seeks for the realization of the former, the occultist-alchemist, spurning the gold of the earth, gives all his attention to and directs his efforts only towards the transmutation of the baser quaternary into the divine upper trinity of man, which when finally blended, is one. the spiritual, mental, psychic, and physica

r, it means, when unqualified, the higher ego or the sentient reincarnating principle in man. when qualified it is called by theosophists buddhi-manas, or the spiritual soul, in contradistinction to its human reflection-kama-manas. manasaputra (sans) lit, the "sons of mind" or mind-born sons; a name given to our higher egos before they incarnated in mankind. in the exoteric though allegorical and symbolical pur nas (the sacred and ancient writings of hindus, it is the title given to the mind-born sons of brahm, the kum ra. manas sutratman (sans) two words meaning mind (manas) and thread soul (sutratman. it is, as said, the synonym of our ego, or that which reincarnates. it is a technical term of vedantic philosophy. manas-taijas (sans) lit, the "radiant" manas; a state of the higher ego wh

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ojection by which he did transmute cad] into silver. this vieroont was the nephew of elias the artist, and must have learned of him, a fact not generally known. for the short process, monte snyder is one of the best teachers, but there are only 2 copies of him in brit. mus, and both are in german. lambsprinck, also in german, teaches a great deal to those who have the clue. flamel gives the usual symbolical teaching. bernard trevisan also teaches much, and rather more plainly. eugenius philalethes is very enigmatical. alexis of piedmont is more clear. you may read all these and yet fail to get a sufficient perception of what is meant. even if you get a perception, then comes the great difficulty of the process, in the details of which you may err for ever. labour and anxiety and disappoint

ISIS UNVEILED

re the lemiet or ophitet, who were moses' body- guard (see exodiu, xxxii, 26; and uie command of the 'lord' to moses to hang the heads of the people "before the lord against the bun" which is the emblem of this lord, is unequivocal. the tuaotk or prophets, as well as the nazarenes, were an anti> bacchus caste, in so far that in common with all the initiated prophets they held to the spirit of the symbolical religions, and offered a strong opposition to the idolatrous and exoteric practices of the dead letter. hence the frequent stoning of the prophets by the populace under the leadership of those priests who made a profitable living out of the popu- lar superstitions. ottfried muller shows how much the orphic mysteries differed from the popular rites of bacchus" although the orphikoi are k

ophytes who were candidates for the initiations into the mysteries, and which contained the aporrheta, the revelations of some important rites and symbob. for why should matthew take such precautions to make them 'aecret' were it otherwise? primitive christianity had its grip, pass-words, and degrees of initia- tion. the innumerable gnostic gems and amulets are weighty proofs ot it. it is a whole symbolical science. the kabalists were ttie first to embellish the universal logos* with such terms as 'light c^ light' 480. origenu aiamantii, in lticam, ii, p. 150 (cftp. iii. bomu. xxiv: parii, 1574. 481. codae naiaraetu, i. p. 23. 482 "afur the way which they call here, to warship i the god at my htben (aelt, xitt, 14. 483. coder neaaranu, i, p. 109. 484. butory of chrutianitg, p. 200: origiiu

on to say that the types or forms of these faces "are four in number those of the angel or man, of the lion, the bull, and the eagle" furthermore, we may well express our wonder that irenaeus should not have re-enforced his argument for the four gospels by citing the whole pantheon of the four-armed hindfi gods! ezekiel in representing his four animals, now called cherubim, as ^jrpes of the four symbolical beings which in his visions support the throne of jehovah, had not tar to go for his models. the chaldaeo- babylonian protecting genii were familiar to him; the sed, alaph or kiritb (cherubim, the bull, with the human face; the nergal, human- headed lion; ustur, the sphinz-man; and the nattig, with its eagle's head" the religion of the masters the idolatrous babylonians and assyrians wa

gitizecoy google 332 isb unveiled throughout the whole book of this prophet, which is as kabalistic- as the"rouof a book" which the "gi017" causes him to eat. it is writteo wuhin and wuhovi; and its real meaning is identical with that of the apoctilypse. it appears strange that so much stress should be laid on this peculiar appellation, said to have been applied by jesus to him* self, when in the symbolical or kabalistic language a prophet is so addressed. it ia as extraordinary to see irenaeus indulging in sudi graphic descriptions of jesus as to show him "the maker of all. sitting upon a cherub* unless he identifies him with shekhinah, whose usual place was among the charoubs of the mercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil

s written in the first ceotiuy a. o. la kabbalf, i, i; 3rd ed, but other and at competeot judges make it far older. at all events it is now proved that shunou ben yoluu lived btfort the second deitnictjod of the temple. 763. sepkeryetonik, i. f' digitizecoy google lao, the trilit^ral name 299 aeraphim and the holy creatures 'kayyoth" saya rabbi a'qtbab* in another system of the same branch of the symbolical kabala, called avxilh which arranges the letters of the alphabet by pairs in tjiree rows all the couples in the first row bear tbe numerical value fen; and in the system of shimon ben shetah* the uppermost couple, the nh>st sacred of all. is pi'eceded by the i^tfaagorean cipher, one and a nought, or zero 10, if we can once appreciate the fact that among all the peoi^es of the highest an

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

(feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics 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 antiqu

racter of these irish round towers, which are not christian belfries, as dr. george petrie, and others sharing his erroneous beliefs, persistently assure us, but heathen lithoi, or obelisks, in the sense of all those referred to in other parts of this work. they were raised in the early religions, as the objects of a universal worship. all antiquaries know of what object the phallus stands as the symbolical representation. it needs not to be more particular here. the fleur-de-lis is a sacred symbol, descending from the chald ans, adopted by the egyptians, who converted it into the deified scarab the emblem of the moon-god; and it is perpetuated in that mystically magnificent badge of france, the female lily, or lis. all the proofs of this lie concealed in our genealogy of the fleur-de-lis

by threes, form a frame to the design. neatly engraved on a large, bright loadstone (the gnostics, p. 211. origin of the tricolor. theory of sacramental mysticism, adapted from the speculations of the sophists or gnostics. blue (b.v.m) baptism by water. natural. bread( host) body. white (s.s) air or light. intermediate. nexus. and red (f, fire) supernatural. wine (cup denied to the laity. spirit: symbolical blood. sacramenta: baptism and the supper of the lord. from the above cabalistic estimate of the virtues of colours, it happens that the colour blue (sky-blue) is chosen as the colour for the investiture of infants at baptism, and as the colour for children s coffins. blue or white (not white as meaning the s.s. in the sacred sense, but white as the synthesis of material elements, or of

e, but white as the synthesis of material elements, or of light, or of sinjacob s ladder. 161 lessness in irresponsibility) are children's colours at other times. there were two great ordeals by water, and by fire. the one is the occult trial baptism by water, in the sinister or left-handed sense, applied to those suspected of witchcraft. the other (more perfect and more perfecting) baptism is by symbolical fire. both rites were in use among the egyptians (refer to mystic heraldic formul elsewhere in our book) the three ordeals (or sacraments) of the ancient mysteries were by water, air, and fire. thus, also, the egyptian initiation: cave, cloud, fire. so, too, the masonic initiations. with these meanings, royal coffins and investitures are always red (mars, as meaning royalty active; or i

, robertas de fluctibus (robert fludd, published his defence of the society, under the title, apologia compendiaria, praternitatem de rosea-cruce, suspitionis et infamies maculis aspersam abluens, published in 1616 at frankfort. since this time, there has been no authentic account of the rosicrucians. we are now the first translators of robert fludd. amongst an innumerable multitude of images and symbolical figures, with which the walls i.e, those of the caverns of initiation at salsette are covered, the linga or phallus was everywhere conspicuous, often alone, sometimes united with the petal and calyx of the lotus, the point within the circle, and the intersection of two equilateral triangles (dr. oliver, history of initiation. see also maurice on the indian initiations) the linga, or pil

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

cott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many passages have been rewritten to simplify t

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

balistic school of nahmanides: preserving and interpreting esoteric traditions and texts, h in jewish quarterly review, vol. 3, no. 1 (tubingen: j. c. b. mohr [paul siebeck] 1996. dan, joseph. gnachmanides and the development of the concept of evil in kabbalah, h jewish mysticism, volume iii: the modern period. northvale- jerusalem: jason aronson inc, 1998. 20081 7. funkenstein, amos. gnahmanides symbolical reading of history, h in studies in jewish mysticism, edited by j. dan and f. talmage (cambridge: association for jewish studies, 1982. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 11 gtradition, closed knowledge, and the esoteric:

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

apter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting the candles. chapter v the opening of the lodge the brethren assist. tyling the lodge. the e.a. s. n. the officers. the duties. the opening. the e.a. k c s. chapter vi initiation the candidate. divisions of the ceremony. preparation of the candidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and investiture. the working tools. egyptian interpretation of the working tools (second edition: the working tools, and the egyptian interpretation of them. chapter vii the second degree the questions. the preparation. the inner preparation. the opening. the e.a.'s last work. the five stages. the five steps. the o. the wo

ke is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such books as were within my reach, and found even more than i had hoped. the explanation of the first degree t c b c begins by remarking that the usages and customs among freemasons have

vestments of crimson and a gorgeous blue supposed to represent the blue of the sky, and many other brilliant colours also. the life of ancient egypt, as indeed of modern egypt, centred round the river nile, slow-flowing and majestic, and richly decorated barges were used for all purposes of transit, and also for the celebration of religious festivals. on these the priests were arranged in certain symbolical figures, standing or sitting; and all wore the colours appropriate to the particular aspect of the deity which they symbolized. 47. not only were solemn sacrifices offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted up

, standing or sitting; and all wore the colours appropriate to the particular aspect of the deity which they symbolized. 47. not only were solemn sacrifices offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pi

lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purpose such as this our great masonic effort seems unintelligible. we have in nearly all masonic lodges a beautiful opening ceremony, full of deep symbolical meaning, and when understood it is seen to be no mere form, but a wonderfully effective formula, calling to our aid various entities, and preparing the way for the performance of a very definite service to mankind. yet, having opened our lodge and made all these preparations, we proceed at once to close down, unless we have a candidate to initiate or pass or raise, or a lecture to deliv

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

sacred mysteries of religious worship. 17. the mystical school 18. a third school of masonic thought, which we may call the mystical, approaches the mysteries of the craft from another standpoint altogether, seeing in them a plan of man s spiritual awakening and inner development. thinkers of this school, on the record of their own spiritual experiences, declare that the degrees of the order are symbolical of certain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimony of another and far higher nature upon the validity of our masonic rites- a testimony that belongs to religion rather than to science. the goal of the mystic is conscious union with god, and to a mason of this school the craft is inten

t, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conferring the five great initiations which lead to human perfection and full union with god. 111. the mysteries of isis 112. in the lesser mysteries the initiate was taught what lies on the other side of death, and the ceremony of initiation was a symbolical map of that intermediate world which is sometimes called the astral plane. probably apuleius refers to this degree when he describes the mysteries of isis as celebrated in greece during the second century a. d, although he wrote at a time when they had fallen into considerable decay. after mentioning various purifications through which he passed, he goes on to relate something of what t

ponds to the degree of m.m. in our modern craft system. apuleius describes osiris as: the more powerful god of the great gods, the highest of the greater, the greatest of the highest, and the ruler of the greatest(*apul. met. bk. xi, 30) in the egyptian ritual, which was much more complete and impressive than the traditional history preserved in modern masonry, the candidate had to pass through a symbolical representation of the suffering, death and rising again of osiris, which included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurr

ounted by the sacral knot, signified the eternal truth of death and resurrection, which was the central mystery of the religion of crete as it was of that of egypt; and so it was often laid before her to typify the ever-recurring miracle of the rebirth of tree and grain from the death of winter. the very form of the labyrinth in the recesses of which this sacred emblem was concealed was in itself symbolical and full of meaning; it was based upon the cross, and the representations of it on seals and coins sometimes take the shape of the swastika (plate i, 4, following p. 50. 233. connected with this outer religious worship in ancient crete there were mysteries of initiation for the few, and it is in these that we find the main elements of similarity to freemasonry. in the palace of minos at

legend to the days of king josiah, while the royal arch of enoch, which differs considerably in detail, though the symbology has the same significance and purpose, is described as belonging to the time of king solomon himself. the absence of a fixed period is noteworthy as indicating that the historical setting is only of secondary importance, and that the main purpose of the degree is to convey symbolical instruction. 295. the essenes and the christ 296. the tradition of the mysteries was transmitted from century to century, until we find it among the essenes, who also appear to have inherited chaldaean rites. it was in this school that the disciple jesus lived in preparation for his ministry, after receiving a high initiation into the true mysteries of egypt. the essenes had among other

LIBER CCC KHABS AM PEKHT

the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore not further in this place indicated. from this seed armed men sprung to l

LIBER CLXV A MASTER OF THE TEMPLE

et upon a formless plane. i rose higher and tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt

LIBER LVII

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 other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 3 [i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

is here shown being picked up by the demons. st. peter demands that the evil genii release their hold upon the magician. the demons are forced to comply and simon magus is killed by the fall. p. 26 powers of the universe were divided into 365 ons, or spiritual cycles, and that the sum of all these together was the supreme father, and to him he gave the qabbalistical appellation abraxas, as being symbolical, numerologically, of his divine powers, attributes, and emanations. abraxas is usually symbolized as a composite creature, with the body of a human being and the head of a rooster, and with each of his legs ending in a serpent. c. w. king, in his gnostics and their remains, gives the following concise description of the gnostic philosophy of basilides, quoting from the writings of the e

n of the fifth century, declared that after the pious christians had razed the serapeum at alexandria and scattered the demons who dwelt there under the guise of gods, beneath the foundations was found the monogram of christ! two quotations will further establish the relationship existing between the mysteries of serapis and those of other ancient peoples. the first is from richard payne knight's symbolical language of ancient art and mythology "hence varro [in de lingua latina] says that coelum and terra, that is universal mind and productive body, were the great gods of the samothracian mysteries; and the same as the serapis and isis of the later gyptians: the taautos and astarte of the phoenicians, and the saturn and ops of the latins" the second quotation is from albert pike's morals a

at pyramid by placing over five million tons of limestone and granite on any but a solid foundation. it is therefore reasonably certain that such chambers or passageways as may exist beneath the building are relatively insignificant, like those within the body of the structure, which occupy less than one sixteenhundredth of the cubic contents of the pyramid. the sphinx was undoubtedly erected for symbolical purposes at the instigation of the priestcraft. the theories that the ur us upon its forehead was originally the finger of an immense sundial and that both the pyramid and the sphinx were used to measure time, the seasons, and the precession of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the ancient passageway leading into the

e was the child of prometheus. both of these demigods were noted for their divine wisdom. it is not improbable that her kinship to them is merely allegorical. plutarch translates the name isis to mean wisdom. godfrey higgins, in his anacalypsis, derives the name of isis from the hebrew, iso, and the greek zww, to save. some authorities, however, for example, richard payne knight (as stated in his symbolical language of ancient art and mythology, believe the word to be of northern extraction, possibly scandinavian or gothic. in these languages the name is pronounced isa, meaning ice, or water in its most passive, crystallized, negative state. this egyptian deity under many names appears as the principle of natural fecundity among nearly all the religions of the ancient world. she was known

light in three different languages. hiram abiff, the chiram (hiram) of the chaldees, is also a solar deity, and the story of his attack and murder by the ruffians, with its solar interpretation, will be found in the chapter the hiramic legend. a striking example of the important part which the sun plays in the symbols and rituals of freemasonry is given by george oliver, d.d, in his dictionary of symbolical masonry, as follows "the sun rises in the east, and in the east is the place for the worshipful master. as the sun is the source of all light and warmth, so should the worshipful master enliven and warm the brethren to their work. among the ancient egyptians the sun was the symbol of divine providence" the hierophants of the mysteries were adorned with many. insignia emblematic of solar

MEANING OF MASONRY

gination 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 masonry elementary virtues as temperance and justice--the children in every village school are t aught such things; or to enforce such simple principles of morals as brotherly love, which every church and every religion teaches; or as relief, which is practised quite as much by non-masons as by us; or of truth, which ev

lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the lodge and calls to order and obedience the brethren under his direction. by the assistance of these lesser lights within us, a man is enabled to perceive what is, agai

s placed in the n.e. corner. thereby he is intended to learn that at his birth into this world the foundation-stone of his spiritual life was duly and truly laid and implanted within himself; and he is charged to develop it; to create a superstructure upon it. two paths are open to him at this stage, a path of light and a path of darkness; a path of good and a path of evil. the n.e. corner is the symbolical dividing place between the two. in symbolical language, the n. always signifies the place of imperfection and undevelopment; in olden times the bodies of suicides, reprobates and unbaptized children were always buried in the north or sunless side of a churchyard. the seat of the junior members of the craft is allotted to the north, for, symbolically, it represents the condition of the s

o the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the joy that exists among the angels of heaven over every sinner who repents and turns towards the light. the first degree is also eminently the degree of preparation, of self-discipline and purification. it corresponds with that symbolical cleansing accorded in the sacrament of baptism, which, in the churches, is, so to speak, the first degree in the religious life; and which is administered, appropriately, at the font, near the entrance of the church, even as the act itself takes place at the entrance of the spiritual career. for to all of us such initial cleansing and purifying is necessary. as has been beautifully writ

it is possible for the spiritual adept or master mason to attain. before that attainment is reached there remains for him" that last and greatest trial" by which alone he can enter into the great consolations and make acquaintance with the supreme realities of existence. in the places where the great mysteries have always been taught, what is ceremonially performed in our third degree is no mere symbolical representation as with us, but an actual, vital experience of a most severe character: one the nature of which can hardly be made intelligible, or even credible, to those unfa miliar with the subject. i refrain, therefore, from more than mere mention of it, observing only that it is one not involving physical death, and in this respect only is our ceremony in accord with the experience

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

-served, as is everything in this cavern.the idol almost resembles buddha, though the scientists are not certain as to what religious worship itrepresents. taking into consideration everything found thus far, it is possible that this worship mostresembles the ancient people of tibet.surrounding this idol are smaller images, some very beautiful in form; others crooked-necked and dis-torted shapes, symbolical probably, of good and evil. there are two large cactus with protruding arms,one on each side of the dais on which the god squats. all this is carved out of hard rock resemblingmarble. in the opposite corner of this cross-hall were found tools of all descriptions, made of copper.atlantis, alien visitation, and genetic manipulation291 appendix d: scientific evidence these people undoubted

MORALS AND DOGMA

reproduced on earth, until a web of fiction and allegory was woven, partly by art and partly by the ignorance of error, which the wit of man, with his limited means of explanation, will never unravel. even the hebrew theism became involved in symbolism and image-worship, borrowed probably from an older creed and remote regions of asia--the worship of the great semitic nature-god al or els and its symbolical representations of jehovah himself were not even confined to poetical or illustrative language. the priests were monotheists: the people idolaters. there are dangers inseparable from symbolism, which afford an impressive lesson in regard to the similar risks attendant on the use of language. the imagination, called in to assist the reason, usurps its place or leaves its ally helplessly

ity; but that body only impresses, on the ether which fills all space, a powerful vibratory movement that extends, in the form of luminous waves, beyond the most distant planets, supplying them with light and heat. to the ancients, it was an outflowing from the deity. to us, as to them, it is the apt symbol of truth and knowledge. to us, also, the upward journey of the soul through the spheres is symbolical; but we are as little informed as they whence the soul comes, where it has its origin, and whither it goes after death. they endeavored to have _some_ belief and faith _some_ creed, upon those points. at the present day, men are satisfied to think nothing in regard to all that, and only to believe that the soul is a _something_ separate from the body and out-living it, but whether exist

god, of his laws, and of the profound mysteries of the moral and physical universe. enoch[[hebrew, khanoc, we are told, walked with god three hundred years, after reaching the age of sixty-five-"walked with god, and he was no more, for god had taken him" his name signified in the hebrew, initiate or initiator. the legend of the columns, of granite and brass or bronze, erected by him, is probably symbolical. that of bronze, which survived the flood, is supposed to symbolize the mysteries, of which masonry is the legitimate successor--from the earliest times the custodian and depository of the great philosophical and religious truths, unknown to the world at large, and handed down from age to age by an unbroken current of tradition, embodied in symbols, emblems, and allegories. the legend o

two meteoric cycles so often found in the druidic temples. the theatre built by scaurus, in greece, was surrounded by 360 columns; the temple at mecca, and that at iona in scotland by 360 stones [illustration] morals and dogma chapter of rose croix [illustration] xv. knight of the east or of the sword [knight of the east, of the sword, or of the eagle] this degree, like all others in masonry, is symbolical. based upon historical truth and authentic tradition, it is still an allegory. the leading lesson of this degree is fidelity to obligation, and constancy and perseverance under difficulties and discouragement. masonry is engaged in her crusade--against ignorance, intolerance, fanaticism, superstition, uncharitableness, and error. she does not sail with the trade-winds, upon a smooth sea

e resurrection. paul urged them to adhere to the doctrines taught by himself, and had sent timothy to them to bring them afresh to their recollection. according to paul, christ was to come again. he was to put an end to all other principalities and powers, and finally to death, and then be himself once more merged in god _who should then be all in all. the forms and ceremonies of the essenes were symbolical. they had, according to philo the jew, four degrees; the members being divided into two orders, the _practici_ and _therapeutici; the latter being the contemplative and medical brethren; and the former the active, practical, business men. they were jews by birth; and had a greater affection for each other than the members of any other sect. their brotherly love was intense. they fulfill

MOTTA MARCELO THE COMMENTARIES OF AL

. he is the father image-the most insidious of all forms of because, because it will assume any shape you may wish to worship. the mind is protean. readers are here referred to our commentaries to al ii, vv. 27,28, 32, 52, and to our comment on joseph smith, at the end of a.c.'s commentary to verse 73. why does a.c. speak of the "smug jew, with his oedipus complex? because the story of oedipus is symbolical of high initiation. in order to become a man the riddle of the sphinx the boy oedipus must kill his father (destroy the father image in his own psyche) and possess his mother (destroy the mother image in his own psyche. readers will please notice that the whole story of oedipus is a veil of the mysteries of eleusis. serious students are referred to lxv, v. 34-40; vii, vii, 22-24; cccxxx

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

zed in a myth which represents vertumnus as metamorphosing himself into a variety of different forms in order to gain the affection of pomona, who so loved her vocation that she abjured all thoughts of marriage. he first appears to her as a ploughman, typifying spring; then as a reaper, to represent summer; afterwards as a vine-gatherer, to indicate autumn; and finally as a gray-haired old woman, symbolical of the snows of winter; but it was not until he assumed his true form, that of a beautiful youth, that he succeeded in his suit. vertumnus is generally represented crowned with wheat-sheaves, and bearing in his hand a cornucopia. pales. pales, a very ancient italian divinity, is represented sometimes as a male, sometimes as a female power. as a male divinity he is more particularly the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

l dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremonies with the point upwarhs, its nature is transformed into an instrument similar to the wand. the elemental weavons of the wand, cup, dagger, and pentacle are symbolical representations of the forces employed for the manifestation of the inner self, the elements required for the incamation of the divine. they are attributed to the four letters of tetragrammaton all of these are worth making, and by creating them and continually employing them intelligently in the ways shown by the various rituals, the student will find a new power developing within him

his order behind the kerux who leads the procession past hierophant, making the signs of horus and liarpocrates as he passes. each qcficer in tum does the same. hierus falls out as soon as he reaches his throne. hegemon returns to his place after passing hierophant twice. the other officers pass hierophant three times and then take their places as they come to them. the mystical circumarnbulation symbolical of the rise of light is accomplished. let us adore the lord of the universe and space. members rise. all face east and make the saluting or the enterer (horus) sign following the lead of hierophant. the sign of silence is made at the end of the prayer. 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

grade of the order of the stella matutina. hierophant returns to his throne. hiereus removes hassock and returns to his throne. the golden dawn: volume 11 book two hegernon assists candidate to rise. the other officers resume their seats. honoured hegemon, you will now place the neophyte in the northern part of the hall- the place of forgetfulness, dumbness <25> and necessity, and of the greatest symbolical darkness. hegemon takes candidate to the north and faces him east. keruxgoes with lamp and wand to the north east. stolistes and dadouchos stand ready to .follow in the procession. hiero the voice of my undying and secret soul said unto me-"l.et me enter the path of darkness and, peradventure, there shall i find the light. i am the only being in an abyss of darkness; from an abyss of da

les (they exchange the word) it is the egyptian name for the god of silence, and should always remind you of the strict silence you have sworn to maintain <31> the pass-word is. it is periodically changed each equinox, so that a member who has resigned, demitted or been expelled, may be in ignorance of the existing pass-word. i now place you between the two pillars of hermes and of solomon in the symbolical gateway of occult wisdom. hiereus leads neophyte forward and then takes back the sword and banner as hegemon hands them to him. he stands north east of the black pillar and says: let khe final consecration take place. stolistes and dadouchos come forward and purify and consecrate the hall as in the opening, but on returning to the east, stolistes turns round to neophyte, makes a cross o

per alarm, and to present him with the necessary admission badge. honoured hegemon, guard the portal and admit them on giving the proper alarm <83> k m tak es caduceus admission badge and brings zelator to the door to give the knocks. hegemon opens the door and lea& zelator in a little way and faces him to hierophant. himo frater periclinus de faustis, as in the zelator grade there were given the symbolical representations of the tree of the knowledge of good and evil, of the gate of eden and of the holy place, so in this grade of theoricus, the sanctum sandorum with the ark and the kerubirn is shown, as well as the garden of eden with which it coincides; while in the 32nd path leading hereunto, through which you have just symbolically passed, the kerubic guardians are represented, and the

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

awn of new light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisions as natural, symbolical,celestial and divine fire. all this is to prepare you for the chemical and hermetic instruction, whichyou are to receive from the alchemic philosophers in their secret laboratory. to them is entrustedthe developing of much mysterious knowledge, and to them we are about to commit you, with theinjunction to bear this rose and cross, the latter as a symbol of your faith, the former as the

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

this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science whi

answer to the enigma is man. unfortunate! he has seen too much, and yet through a clouded glass. a little while and he will expiate his ominous and imperfect clairvoyance by a voluntary blindness, and then vanish in the midst of a storm, like all civilizations which each in its own day shall divine an answer to the riddle of the sphinx without grasping its whole import and mystery. everything is symbolical and transcendental in this titanic epic of human destinies. the two antagonistic brothers formulate the second part of the grand mystery, completed divinely by the sacrifice of antigone. there follows the last war; the brethren slay one another; capaneus is destroyed by the lightning which he defies; amphiaraus is swallowed by the earth; and all these are so many allegories which, by th

in the gospel the kingdom of god. to provide a fixed point as a fulcrum for human activity is to solve the problem of archimedes, by realizing the use of his famous lever. this it is which was accomplished by the great initiators who have electrified the world, and they could not have done so except by means of the great and incommunicable secret. however, as a guarantee of its renewed youth, the symbolical phoenix never reappeared before the eyes of the world without having consumed solemnly the remains and evidences of its previous life. so also moses saw to it that all those who had known egypt and her mysteries should end their life in the desert; at ephesus st. paul burnt all books which treated of the occult sciences; and in fine, the french revolution, daughter of the great johannit

johannite orient and the ashes of the templars, spoliated the churches and blasphemed the allegories of the divine cultus. but all doctrines and all revivals proscribe magic and condemn its mysteries to the flames and to oblivion. the reason is that each religion or philosophy which comes into the world is a benjamin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory. two illustrious scholars have preceded me along the path that i am travelling, but they have, so to speak, spent the dark night therei

attain the sanctum regnum, in other words, the knowledge and power of the magi, there are four indispensable conditions an intelligence illuminated by study, an intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to dare, to will, to keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief s

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

what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equilibrated by double polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpen

gs, their abysses, their tempests. in order to dare we must know; in order to will, we must dare; we must will to possess empire and to reign we must be silent. 11 chapter i preparations every intention which does not assert itself by deeds is a vain intention, and the speech which expresses it is idle speech. it is action which proves life and establishes will. hence it is said in the sacred and symbolical books that men will be judged, not according to their thoughts and their ideas, but according to their works. we must do in order to be. we have, therefore, to treat in this place of the grand and terrific question of magical works; we are concerned no longer with theories and abstractions; we approach realities, and we are about to place the wand of miracles in the hands of the adept

ntal doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this preparation has been imposed and represented in all forms of worship by a period of penitence and trials preceding the symbolical feasts of life-renewal. as already stated, the most scrupulous external cleanliness must be observed: the poorest person can find spring water. all clothes, furniture and vessels made use of must be also washed carefully, whether by ourselves or others. all dirt is evidence of negligence, and negligence is deadly in magic. the atmosphere must be purified at rising and retiring with a pe

g them to us, as happens frequently enough in those operations which have the sympathy of love for their object. hence it is highly essential to be on our guard while we are attacking, so as not to inspire on the left while we respire on the right. the magical androgyne depicted in the frontispiece of the gritual h has solve inscribed upon the right and coagula on the left arm, thus recalling the symbolical architects of the second temple, who bore the sword in one hand and their trowel in the other. while building they had also to defend their work and disperse their enemies. nature herself does likewise, destroying and regenerating at the same time. now, according to the allegory of duchentau fs magical calendar, man, that magical equilibrium 19 is to say, the initiate, is the ape of nat

oldly fulfilled all the rites and that there has been no result, we would recommend that they should stay their hand, as it is possibly a warning of nature, who will not lend herself to them for these anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of realization and effect. the letter e is commonly traced upon kabalistic pantacles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it forms the name of the redeemer. it is this which the mystagogues of the middle ages represented in their noctu

RUBY TABLET OF SET

o align more closely to the fashion of the egyptian priesthoods than to schools of the greek tradition. stanley, quoting iamblicus, makes this point and hints that pythagoras' exacting methods were not well received:20. his country summoned him to some publick employment, that he might benefit the generality, and communicate his knowledge: which he not refusing, endeavored to instruct them in the symbolical way of learning, altogether resembling that of the egyptians, in which he himself had been instituted. but the samians not affecting this way, did not apply themselves to him. the sphinx: i think we have satisfactorily established the links between pythagoras and the egyptian priesthoods. now we must determine to what extent the egyptian doctrines reached plato, either directly or throu

SIR WALLIS BUDGE EGYPTIAN MAGIC

in the lower heaven. thou breathest in gold, thou appearest in smu metal, and the dwellers in re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in two pieces, and over each ear, and each nostril, a

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

d of the dead, horus-osiris, god of the living. that ravenous dark bird 259 this cover of a book by w. bruce lincoln about russia's czars, the romanov dynasty, pictures the dynasty's fascinating symbol, the double-headed phoenix serpent. eyeopening is the crowned victorious hero figure with a cape, carrying a lance, riding a white horse found within the "heart" of the doubleheaded black bird. the symbolical meaning of this image is overwhelming, to say the least, in terms of bible prophecy. the idolatrous image of the double-headed eagle shown here on the cover of albert pike's classic text, morals and dogma is a much-treasured symbol of jewish masons. it represents the babylonian god of money and forces, mammon-ra, as well as the hegelian dialectical process practiced by the jewish elite

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to bear fruit. persephone, however, will now divide the days of each year between her husband, hades, in the underworld, and her mother, ensuring a bountiful harvest. essentially, the rites imitated the agricultural cycles of planting the seed, nurturing its growth, and harvesting the grain, which, on the symbolical level, represented the birth of the soul, its journey through life, and its death. as the seed of the harvest is planted again and the agricultural cycle is perpetuated, so is the soul harvested by the gods to be resurrected. membership in the mysteries of eleusis was undertaken to ensure initiates a happy immortality. m delving deeper ferm, vergilious, ed. ancient religions. new york:

e from hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to bear fruit. persephone, however, will now divide her time between her husband hades in the underworld and her mother on earth, ensuring a bountiful harvest. essentially, the rites imitated the agricultural cycles of planting the seed, nurturing its growth, and harvesting the grain, which, on the symbolical level, represented the birth of the soul, its journey through life, and its death. as the seed of the harvest is planted again and the agricultural cycle is perpetuated, so is the soul harvested by the gods to be resurrected. membership in the mysteries of eleusis was undertaken for the purpose of the initiates ensuring themselves a happy immortality. they returned to their customary oc

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

one for the blessed virgin, one for the son, and one for the holy ghost. more optimistic folks altered the superstition to state that if a person was, through unusual circumstances, forced to walk under a ladder against his or her will, he or she might receive anything wished for. this is much preferable to the superstition that to tread under a ladder is to foreshadow one s being hanged. on the symbolical level, the ladder often represents an individual s spiritual quest as it moves from a lower to a higher level. seen in dreams, the ladder may symbolize that the percipient is about to achieve a transition to a higher state of awareness. the archetypal ladder vision or dream for christians and jews is the one received by jacob at bethel when he perceived angels descending and ascending a

the earliest types of coffin was a tree that had been cut down and hollowed out to accommodate the body. depending upon the people and the environmental conditions under which they existed, tree coffins bearing the dead were sometimes set adrift in a river, sometimes left upon the ground, sometimes buried in the ground. for many ancient peoples, the custom of placing the dead in a tree trunk was symbolical of being returned to the great mother, the tree of life. as the belief in a spirit and in an afterlife grew, people began to develop fixed concepts about where it was exactly that spirits went to dwell after their life on earth was completed. in the ancient greek afterlife beliefs, the dead were ferried over the river styx by charon, who charged a fee for his services. if the dead did n

THE KEY TO THE MYSTERIES

"stegonographia> upon the qabalistic alphabet. it is a combined series of progressive alphabets where each letter represents a word, the words correspond to each other, and complete themselves from one alphabet to another; and there is no doubt that trithemius was acquainted with the tarot, and made use of it to set his learned combinations in logical order. jerome cardan was acquainted with the symbolical alphabet of the initiates, as one may recognize by the number and disposition of the chapters of his work on subtlety. this work, in fact, is composed of twenty-two chapters, and the subject of each chapter is analogous to the number and to the allegory of the corresponding card of the tarot. we 193 have made the same observation on a book of st. martin entitled "a natural picture of th

THE SECRET RITUALS OF THE OTO

need to speak of local and tribal gods, of animistic personifications of partial phenomena, and the like. but of universal gods, as these: the fire; an image of sol, and a fable of the phallus. the moon; an image of kteis, only worshipped with sol in his aspect as an extension of the phallus. the mountain; reverenced as the home of the gods, the visible place of the rising of sol, and as by shape symbolical of the phallus. some mountains are female, from shape or tradition. the ancestor; revered as an incarnation of the phallus. the yoni or kteis; revered as the house of the phallus, and his complement. the snake; revered as giver of death, and as a symbol of the spermatozoon. he has often the head of the lion; to indicate the mighty power of the spermatozoon. the egg; revered as solar, an

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

s to contemne the custody of the angels, and that their companions are of the devil. idolatry. atheisme. evil cacod mony the knowledge of poisons in nature, and to use them. wisdom in all evil arts, to the destruction of mankinde, and to use them in contempt of god, and for the loss and destruction of manworks are an inquiry into the priniples of taste; analytical essay on the greek alphabet; the symbolical language of ancient art; and three poems, the landscape, the progress of civil society, and the romance of alfred. the worship of priapus was printed in 1786, for distribution by the dilettanti society, with which body the author was r ii preface to this edition actively identified. this society embraced in its membership some of the most distinguished scholars in england, among others

ity of religion, but subversive of the first principles of decency and good order in society. even the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. but the forms and ceremonials of a religion are not always to be understood in their direct and obvious sense; but are to be considered as symbolical representations of some hidden meaning, which may be extremely wise and just, though the symbols themselves, to those who know not their true signification, may appear in the highest degree absurd and extravagant. it has often happened, that avarice and superstition have continued these symbolical representations for ages after their original meaning has been lost and forgotten; when th

was founded were either wholly lost, or only partially preserved, in vague traditions. this was the case in egypt; for, though many of the priests knew or conjectured the origin of the worship of the bull, they could give no rational 1 proclus in theol. plat. lib. i. pp. 56, 57. 2 de is. et. osir. of priapus 31 account why the crocodile, the ichneumon, and the ibis, received similar honours. the symbolical characters, called hieroglyphics, continued to be esteemed by them as more holy and venerable than the conventional representations of sounds, notwithstanding their manifest inferiority; yet it does not appear, from any accounts extant, that they were able to assign any reason for this preference. on the contrary, strabo tells us that the egyptians of his time were wholly ignorant of th

essing the organs of both sexes, produced children of each. this seems to be the sense in which they were represented by some of the ancient artists; but i have never met with any trace of it in any greek author, except philo the jew; nor have i ever seen any monument of ancient art, in which the bacchus, or creator in a human form, was represented with the generative organs of both sexes. in the symbolical images, the double nature is frequently expressed by some androgynous insect, such as the snail, which is endowed with the organs of both sexes, and can copulate reciprocally with either: but when the refinement of art adopted the human form, it was represented by mixing the characters of the 1 genes, c. i. 2 philo, de leg. alleg. lib. ii. 44 on the worship male and female bodies in eve

rches sur les arts, liv. i. c. 3. 2 lib. iv, v. 1260 46 on the worship she is frequently represented licking a calf, which is sucking her.1 this is probably meant to show that the creative power cherishes and nourishes, as well as generates; for, as all quadrupeds lick their young, to refresh and invigorate them immediately after birth, it is natural to suppose, according to the general system of symbolical writing, that this action should be taken as an emblem of the effect it was thought to produce. on other medals the bull or cow is represented licking itself;2 which, upon the same principle, must represent the strength of the deity refreshed and invigorated by the exertion of its own nutritive and plastic power upon its own being. on others again is a human head of an androgynous chara

TYSON DONALD THE POWER OF THE WORD

mmaton, and that the worship of the decade has simply been invented in honour of the ten sephiroth. the four letters composing this name represent the four fundamental constituents of the body (i.e, heat, cold, dryness and humidity, the four geometrical principal points (i.e, the point, the line, flat and body, the four notes of the musical scale, the four rivers in the earthly paradise, the four symbolical figures in the vision of ezekiel &c &c &c. moreover if we look at these four letters separately we shall find that each of them has equally a recondite meaning. the first letter, which also stands for the number ten, and which by its form reminds us of the mathematical point, teaches us that god is the beginning and end of all things. the number five, expressed by 7 the second letter, s

the world in itself, as the kabalists hold, consists of four elements, or the four principles forming one. these four principles are represented by the four letters of the name of jehovah. the basic idea of the kabala consists in the study of the name of god in its manifestation. jehovah in hebrew is spelt by four letters, yod, he, vau and he-i. h. v. h. to these four letters is given the deepest symbolical meaning. the first letter expresses the active principle, the beginning or first cause, motion, energy "i; the second letter expresses the passive element, inertia, quietude "not i; the third, the balance of opposites "form; and the fourth, the result or latent energy. the kabalists affirm that every phenomenon and every object consists of these four principles, i.e, that every object a

WAITE ASPECTS OF MASONIC SYMBOLISM

want to tell you, among other things which call for consideration, something about the nature of the building, as this is presented to my mind, and about the way in which allegory, symbols and drama all hang together and make for one meaning. it is my design also to show that craft masonry incorporates three less or more distinct elements which have been curiously interlinked under the device of symbolical architecture. that interlinking is to some extent artificial, and yet it arises logically, so far as the relation of ideas is concerned. there is, firstly, the candidate's own work, wherein he is taught how he should build himself. the method of instruction is practical within its own measures, but as it is so familiar and open, it is not, properly speaking, the subject-matter of a secr

n the sublime degree of master mason it is in order that he may enter fully into the mystery of death and of that which follows thereafter, being the great mystery of the raising. the three technical and official words corresponding to the successive experiences are entered, passed, and raised, their craft-equivalents being apprentice, craftsman and master- or he who has undertaken to acquire the symbolical and spiritualized art of building the house of another life; he who has passed therein to a certain point of proficiency, and in fine, he who has attained the whole mystery. if i may use for a moment the imagery of francis bacon, lord verulam, he has learned how to effectuate in his own personality "a new birth in time" to wear a new body of desire, intention and purpose; he has fitted

fficult for one like myself, although unversed in egyptology, to study such a work as "osiris and the egyptian resurrection" by e. wallis budge, without feeling very strongly that there is much to be said for this view, or without hoping that it will be carried further by those who are properly warranted. so far as it is possible to speak of the kabiric mysteries, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by the gods. some of the rites which prevailed within and around greece in ancient times are concerned with the idea of a regeneration or new birth. the mysteries of bacchus depicted the death of this god and his restoration to light as rhea. osiris died and rose, and so also did adonis. he wa

would insist is that in the symbolism of the old initiations, and in the pageant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, it was not until the 16th century and later that it entered into the fullest expression. now, that which is formulated as mystic birth is comparable to a dawn of s

nts of correspondence between masonry and other systems of symbolism, but they do not at present enter into harmony. i will collect them as follows (1) masonry has for its object, under one aspect, the building of the candidate as a house or temple of life. degrees outside the craft aspire to this building as a living stone in a spiritual temple, meet for god's service (2) masonry presents also a symbolical sequence, but in a somewhat crude manner, of birth, life, death and resurrection, which other systems indicate as a mystery of experience (3) masonry, in fine, represents the whole body of its adepti as in search of something that has been lost, and it tells us how and with whom that loss came about. these are separate and independent lines of symbolism, though, as indicated already, th

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

we are also told that eudoxus was a disciple of chnouphis the memphite, solo of sonchis the saite, and pythagoras of oinuphis the heliopolite. but none of these philosophers seems either to have been more admired and in greater favour with the priests, or to have paid a more especial regard to their method of philosophising, than this last named, who has particularly imitated their mysterious and symbolical manner in his own writings, and like them conveyed his doctrines to the world in a kind of riddle. for many of the precepts of pythagoras come nothing short of the hieroglyphical representations themselves, such as "eat not in a chariot "sit not on a measure (choenix "plant not a palm-tree" and "stir not the fire with a sword in the house" and i myself am of the opinion that, when the p

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

occu lt power an d mys tic vir tu es by w. wyn n wes tcott. f. shaw calls attention to the number 3 years as being of mystical importance, as the half of seven, typifying present suffering as compared with future joy. the famine in the time of elias, when israel was persecuted by ahab and jezebel, lasted 3 years. antiochus epiphanes persecuted the church 3 years. forty-two months, or 3 years, are symbolical of times of trouble. jesus preached 3 years. in the revelations, the bride, the lamb s wife, suffers 1260 days in the wilderness, being a time, times, and a half, rev. xii. 6-14. again, the holy city is said to be trodden under foot forty-two months, or 3 years. the two witnesses testify 3 years, and their dead bodies remain unburied 3 days. so also, the scattering of the holy people as

hich separates at human death from the lower tetrad of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further separated by adepts; these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, briah, yetzirah and assiah. there is an occult reference in the seven stars in the head of taurus called the pleiades, six present and one hidden said to be daughters of atlas, who, pursued by numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott orion, were changed by zeus in mercy into pigeons (peleia. the missing one is merope, who married the

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ngly. kerux this is the answering sign (he gives it) the kerux, who carries his wand only, turns to the throne of the east. kerux master of the portal, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth

and on the threshold of the second, corresponding to tiphereth, geburah and chesed, the 5=6 grade of adeptus minor, the 6=5 grade, or that of adept us major, and the exaletd grade of 7=4, being that of adeptus exemptus. above these spheres there is the supernal triad, which involves the conception of a third order, subsisting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, ho

flashing tablets, viz: for an element, planet and sign. draw and colour angelic figures or elemental figures appropriate to these may be required. f. elemental enochian tablets 11. study all associations to each square in a complete lesser angle until one can tell at a glance what these associations are from any angle of any board. 12. draw and colour sphinx of any serviant square as required. g. symbolical (written and vocal) 13. explain all allusions to any paragraph and symbolism of any robe, lamen, wand or action of the neophyte ritual, including coptic alphabet and secret words. 14. perform the z2 ritual or evocation and consecration before examiner. practicus adeptus minor preliminary notes: general orders h each th.a.m. shall make, adapt, or consecrate by himself the ring and disk o

0 0

ip. it is also the so-called animal soul, known by qabalists as nephesch. malkuth: the tenth emanation of the tree of life. malkuth is associated with the gods and goddesses of the earth, especially persephone, proserpina, and geb. malkuth is the domain of the manifested universe, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth

0 0 INITIATION CEREMONY

aton? 3. what is a notarikon? 4. lay out the circle spread divination and name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold sho

3 8 INITIATION CEREMONY

sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents 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 archang

ogers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees a

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 grade zelator. heg: leads theoricus to n.w. corner of temple (done) hiero: place the theoricus now before the portal of the 30th path by which he has symbolically entered this grade from the grade of theoricus. heg: leads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter her

4 7 INITIATION CEREMONY

he increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the num

t is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with

d the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the col

hairs 3 cups of water 3 small altars part iv advancement ceremony of philosophus hiero: honoured hegemon instruct the practicus in the proper alarm, present him with the necessary admission badge and admit him (hegemon goes without and instructs the practicus to give an alarm of 7 knocks. hegemon then admits practicus) in the north west are the portals of the 29th and 28th paths by which you have symbolically entered this grade from the zelator and theoricus grades, respectively, while in the north is the portal of the 27th path, by which you have just passed from the grade of practicus. heg: leads practicus forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the hegemon, which is the calvary cross of 6 squares within a circle. hiereus: this c

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, is a ritual that permeates all cultures. in egyptian mythology, isis, the sister-wife of osiris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of

siris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of this event coincided with the rising of the dog star, sirius, which heralded the flooding of the nile and the restoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier f

oring balance and self-esteem and so preventing food binges. a healing ritual with coloured glass this method of healing is one of the oldest in traditional folk magick, using the equivalent of the ceremonial elemental substances that i wrote of in chapter 6. folk magick was originally based on substances that have comprised the diet of ordinary people for thousands of years. they are all infused symbolically as well as actually with the life force* empower your water, if you wish, and pour it into the chosen coloured bottle. close your bottle and surround it with a circle of fruits, unprocessed food, flowers or crystals of the colour to be used. leave space between the bottle and the edge of the circle* inside the circle, to the north of the bottle, place a large golden, white or orange v

ADEPTUS MINOR INITIATION

ief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the fo

equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whos

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 (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless

ALEISTER CROWLEY ACROSS THE GULF

ho partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he gave me the crook and scourge

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

essary only to explain how it came to serve for the representation of the principal philosophical tenets of the rishis. 45 firstly, it represents the complete course of sound. it is pronounced by forcing the breath from the back of the throat with the mouth wide open, through the buccal cavity with the lips so shaped as to modify the sound from a to o (or u, to the closed lips, when it becomes m. symbolically, this announces the course of nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. the three sounds are harmonized into one; and thus the word represents the hindu trinity of brahma, vishnu, and shiva; and the operations in the universe of their triune energy. it is thus the formula of a manvantara, or period of

d laws- special cases of the general proposition. notable among these are the "egyptian" plane, which conforms with the ideas and methods of magick once in vogue in the nile valley; the "celtic" plane, close akin to 249 "fairyland, with a pagan pantheism as its keynote, sometimes concealed by christian nomenclature: the "alchemical" plane, where the great work is often presented under the form of symbolically constructed landscapes occupied by quasi-heraldic animals and human types hieroglyphically distinguished, who carry on the mysterious operations of the hermetic art. there are also "planes" of parable, of fable, and of folk-lore; in short, every country, creed, and literature has given its characteristic mode of presentation to some "plane" or other. but there are "planes" proper to e

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

nially 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 other nations, and with the supreme of whom all are but partial reflections. 3 "concerning the chief place of devotion- this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best. and the dearest spot therein shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4 "concerning the image of the deity- let there be an image of the deity; first because in meditation there is min

elf, soon accustoming itself to accept "esroh" as merely another glyph for "horse. this tendency must be constantly combated. 14. in the early stages of this practice, the endeavour should be to meticulous minuteness of detail in remembering actions; for the brain's habit of thinking forward will at first be insuperable. thinking of large and complex actions, then, will give a series which we may symbolically write "opqrstu-hijklmn-abcdefg. if these be split into detail, we shall have "stu-pqr-o-mn-kl-hij-fg-cde-ab" which is much nearer to the ideal "utsrqponmlkjihgfedcba. 15. capacities differ widely, but the exempt adept need have no reason to be discouraged if after a month's continuous labour he find that now and again for a few seconds his brain really works backwards. 16. the exempt

ALEISTER CROWLEY THE LOST CONTINENT

lowing the hands over the mouth 'fire, striking the throat 'to die' so that each 'radicle' may have hundreds of gesture-derivatives. grammar, by the way, hardly existed, the quick apprehension of the atlanteans rendering it unnecessary. these two men then departed to a cavern on the side of the mountain just above the cliff, and there for a year they remained, speaking the language and carving it symbolically upon the rock. at the end of the year they returned; the elder is sacrificed and the younger returns with a volunteer, usually one who wishes to expiate a fault, and teaches him the language. during his visit he observes whether any new thing needs a name, and if so he invents it, and adds it to the language. this process continued to the end. the rest of the people abandoned altogeth

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

no right to assert that its internal reactions correspond to the external world in any way whatever. officially recognized thinkers are only just beginning to realize what mystics have known since the morning star glimmered through the haze on the horizon of history, that the laws of thought are only expressions of the bondage of the thinker. apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary affidavits of sense, apart from the imperfections inseparable from its origin, our judgments are necessarily no more than representations of the consistency of one part of our internal structure with another. we cannot lift ourselves by pulling at our toes. we now know that our most fixed axioms are as arbitrary as a madman's delusions. there is nothing

ALEISTER CROWLEY THE SWORD OF SONG

inherent impossibility. our credulity is outraged, our moral sense shocked, the holiest foundations of our inmost selves assailed by no ardent warrior in triple steel, but by a loathy and disgusting worm. that this is so, the apologists for the religion in question, whichever it may be, sufficiently indicate (as a rule) by the very method of their apology. the alternative is to take the religion symbolically, esoterically; but to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the funct

ALEISTER CROWLEY EQ I 1

or 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 according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship

ALEISTER CROWLEY EQ I 5

ereof! peace in the eight quarters, peace in the ten points of the pentagram! peace in the twelve rays of the seal of solomon, and peace in the four and thirty whirlings of the hammer of thor! behold! i blaze upon thee (the eagle is gone; it is only a flaming rosy cross of white brilliance) i catch thee up into rapture. falutli, falutli. o it dies, it dies. bou saada. 3 these are intended to show symbolically that the bull is the same as the eagle "november" 28, 1909. 9.30-10.15 a.m. the cry of the 22nd aethyr, which is called lin there comes first into the stone the mysterious table of forty-nine squares. it is surrounded by an innumerable company of angels; these angels are of all kinds- some brilliant and flashing as gods, down to elemental creatures. the light comes and goes on the tab

ALEISTER CROWLEY EQUINOX EQ I 1 2

ar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy 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

ith a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. knox om pax.[with these mystic word

ALEISTER CROWLEY EQUINOX EQ I 2 2

gle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of darkness. the men falling from the tower represent the fall of the kings of edom "on the right-hand side of the tower is light, and the representation of the tree of life by ten circles. on the left-hand side is darkness, and eleven circles symbolically representing the qliphoth" illustration on page 281 approximated_ 1_ 5 3 6 2 4_ 7_ 8_ 9_ 10_ diagram 45. the calvary cross of ten squares. illustration on page 281 described "diagram 46. the symbol of salt on the tree of life" this is a black ring with a horizontal bar integrated on a diameter. there are eight small white rings evenly spaced on the large ring, top, bottom, ends of bar

ALEISTER CROWLEY EQUINOX EQ I 2

produce the 4. now beth primarily signifieth a house or abode, and in taro it is mercury, the magus- the vox dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the magical history" hb:resh signifieth the head or beginning of time and 179 things; and by taro it is glory, life, light, sun. thus read "of the dawning of life and light" hb:aleph is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual "whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, wher

ALEISTER CROWLEY EQUINOX EQ I 3 2

of the twelve single letters of the hebrew alphabet. clockwise from top: hb:heh, hb:qof, hb:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multip

ALEISTER CROWLEY EQUINOX EQ I 3

bent by the wind into an harmonious curve; in some seconds that which in the brain of a poet would only be a very natural comparison becomes in yours a reality. at first you lend to the tree your passions, your desire, or your melancholy; its creakings and oscillations become yours, and soon you are the tree. in the same way with the bird which hovers in the abyss of azure: at first it represents symbolically your own immortal longing to float above things human; but soon you are the bird itself. suppose, again, you are seated smoking; your attention will rest a little too long upon the bluish clouds which breathe forth from your pipe; the idea of a slow, continuous, eternal evaporation will possess itself of 82 your spirit, and you will soon apply this idea to your own thoughts, to your o

ALEISTER CROWLEY EQUINOX EQ I 4

k sa or mental space, in which supersensuous objects are perceived. but, when perception has become objectless, and the soul shines by means of its own nature, it is said to have entered the chid k sa or knowledge space, and when the kundalini enters this space it arrives at thee end of its journey and passes into the last chakkra the sahasr ra. vishnu is united to devaki or shiva to shakti, and symbolically, as the divine union takes place, the powers of the ojas rush forth and beget a universe unimaginable by the normally minded man.122 99 how to awake the kundalini is therefore our next task. we have seen how this can partially be done by the various mudra exercises, but it will be remembered that the shakti chalana mentioned the practice of kumbhaka or the retention of breath. such an

sed, and when it is so roused the sushumn is free of all obstacles, and he has attained perfection in hatha-yoga.127 of the many pr n y ma exercises practised in the east the following are given for sake of example. 1. draw in the breath for four seconds, hold it for sixteen, and then throw it out in eight. this makes one pr n y ma. at the same time think of the triangle (the m l dhara chakkra is symbolically represented as a triangle of fire) and concentrate the mind on that centre. at the first practice this four times in the morning and four times in the evening, and as it becomes a pleasure to you to do so slowly increase the number. 2. assume the padm sana posture; draw in the pr na through the ida (left nostril, retain it until the body begins to perspire and shake, and then exhale i

ALEX SANDERS THE KING OF THE WITCHES

ed, was to initiate herand paul together. as brother and sister, in the way they had undergone their first-grade initiation, and thus sex would play no part. when the day came alex followed the exact ritual but. instead of telling the rest of the coven to leave the room. he commanded paul to lay his body on maxine's without passion or lust, so that she would remain a virgin but would be initiated symbolically. after the ceremony, when they sat down to the feast-known as the mass long before the advent of christianity-alex told her that he would be marrying her later in the year. ibut why not now' she asked. she loved him and could see no reason for postponing the wedding, alex then told her of her mother's impending death which, of course. she had seen so often in the tarot cards 'your mot

ds so they cannot witness the proceedings within the cir le. wearing a veil fastened lightly to her necklace and extending to her knees, the girl must lie on her back with arms and legs outstretched in the pentacle, or five-pointed star position. the five points are her extremities and her head, and correspond with the elements of earth, air, fire, water and the power that rules them all. she is, symbolically, a living cauldron. all the lights are extinguished except for three candles on the altar. in olden times, when the altar was seven foot square, she would lie upon it, but now that the ceremony is usually held indoors, she lies on the floor. after banishing the power that has been invoked to consecrate the couple, the elder who officiates tells everyone to leave the room. he goes to t

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

s of the personality becomes continuous and complete, and the three lower vehicles function as one. you have a somewhat analogous situation on the higher levels, though the parallel cannot be pushed to detail. the intuition corresponds to the emotional, and the four higher levels of the mental plane to the etheric. in the destruction of the causal body at the time of the fourth initiation (called symbolically "the crucifixion) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. the disintegration that is a part of the arhat initiation leads to unity between the ego and the monad, expressing itself in the triad. it is the perfect at-one-ment. the whole process is therefore for the purpose of making man consciously one- 13- i

yph 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 information, but it will serve to show that, as in the case of the words, apprehension had to involve two senses, so in the cognition of the secrets the two senses again come into play, and the secret is both heard and appears symbolically to the inner eye. it will now be apparent why so much stress is laid upon the study of symbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs. it prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

and settled plan, and working out a preconceived ideal in time and space. the microcosm comes into incarnation through impulse based on intelligent purpose originating in his case on the mental plane the plane of the manasic principle. an interesting point might here be indicated. the fifth plane, the mental, may be considered on a large scale as holding, in the case of a heavenly man, a position symbolically analogous to that held by the causal bodies of the units on his ray. some causal bodies are on the third and some on the second subplanes, and the intricacy is excessive and various, producing geometrical forms allied somewhat to those portrayed upon the charts. all is ordered activity of the units (each pursuing his own self-centred purpose and following the inclination of the lower

ar angels again are in many groups and express within their own ranks a dual energy, both positive and negative. there is the positive life of the egoic lotus which co-ordinates, preserves, and actuates the petals, and there is also the energy of the petal substance itself, or the negative aspect which is swept by the positive force of the greater solar lords into living whorls or wheels which we symbolically call "petals" there is a close analogy in connection with the planetary logos, and the solar logos between prana, the life force which animates the etheric body of man, and by means of that force coheres the dense physical body, and that synthesising life force of the logos which animates every atom on every plane of the system. if this is meditated upon, and the fact of all our plane

lly unified the three aspects. the process of stimulating through the medium of venusian energy was really begun in the third round when the triangle of force was completed, and ready to function. it is this factor which occultly makes the third initiation of such tremendous importance. in it the human triangle is linked, the monad, the ego and the personality, or venus, the sun and the earth are symbolically allied. enough has here been indicated to give the student room for thought, though one more word in this connection might be added. in the potentially radioactive qualities of the four kingdoms of nature with which we are most concerned will be found an interesting analogy to the functions of the four planetary schemes which (in their totality) form the logoic quaternary. this applie

ALICE A BAILEY05 THE LIGHT OF THE SOUL

t their counterparts are also safely awakened. these seven head centres correspond in the microcosm to the seven rishis of the great bear, the prototypes of the seven heavenly men, and the centres above enumerated relate to the energy of the seven heavenly men themselves. it is not necessary to enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation o

p the power to balance the pairs of opposites on any particular plane so that one is no longer held by the forms of that plane and withdrawal becomes possible. very secondary meanings are given by the ordinary student to the words attachment, desire, and their killing out. they are interpreted in terms of the student's small advancement. they are but english words which most inadequately and only symbolically seek to express an occult work. they can only be truly understood in terms of the law of attraction and repulsion and through an understanding of the system of occult vibrations. the will to live or to manifest is part of the divine life impulse, and therefore is right. the will to be or to manifest upon any specific plane or through any specific group of forms is not right when that

dense vehicle. it is the background, the true substance of the physical body. according to the nature of the force animating the etheric body, according to the activity of that force in the etheric body, according to the aliveness or the sluggishness of the most important parts of the etheric body (the centres up the spine) so will be the corresponding activity of the physical body. similarly and symbolically, according to the wholeness of the breathing apparatus, and according to the ability of that apparatus to oxygenate and render pure the blood, so will be the health or wholeness of the dense physical body. it should also be remembered that the key to the just response of the lower to the higher, lies in rhythm, and in the ability of the physical body to respond or vibrate in rhythmic

goal and every deed, act and thought is governed by direct knowledge, and in no way chains him. the signs or portents referred to, relate primarily to the mental world, where the real man dwells. through an understanding of three things: a. numbers, b. colours, c. vibrations, the seer becomes aware of the freedom of his aura from "death producing" effects. he knows there is nothing more written, symbolically, in the records which can bring him back to the three worlds, and therefore "by signs" his path is seen to be clear. this has been expressed for us in the ancient writings found in the masters' archives as follows "when the star with five points shines with clarity and no forms are seen within its points, the way is clear. when the triangle encloses naught but light, the path is freed

iversity. the aspirant has to develop the power to distinguish between: 1. the voices of earth..physical, 2. the voices of desire..astral, 3. the speech or formulated thoughts of the mind..mental, 4. the still small voice of the christ within..buddhic, 5. the sounds of the gods..the creative words..atmic, 6. the word or sound..the aum..monadic, 7. the breath..logoic, and in these distinctions are symbolically conveyed the problem of correct hearing on the various planes and in the various states of consciousness. only the true mystic and aspirant will comprehend the nature of these distinctions. just as all the substances of our manifested solar system are differentiations of the akasha, the first differentiation of the primordial stuff, so all these distinctions of sound are differentiati

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

hide the soul. these aspects develop sequentially and progressively, according to the eastern philosophy, and only on reaching a relatively high state of unfoldment does it become possible for man to coordinate them and later to unify them, in consciousness, with the indwelliug soul. later comes control by the soul, and a steadily increasing expression of the nature of the soul. this is sometimes symbolically expressed as a light in a lamp. at first the lamp gives forth no radiance, but gradually the light- 22- from intellect to intuition copyright 1998 lucis trust makes its presence felt, till the meaning of the words of the christ becomes clear. he said "i am the light of the world" and enjoined upon his disciples to "let your light shine that man may see" thirdly: when the life of the s

cence, of negativity, or of passive receptivity. the physical body has been forgotten and the brain held in a state of positive receptiveness, ready to be swept into action by the mind when it again turns its attention downwards. we must- 57- from intellect to intuition copyright 1998 lucis trust remember that in using all such words as "upwards" and "downwards "higher" and "lower" we are talking symbolically. one of the first things a mystic learns is that dimensions do not exist in consciousness, and that the "within" and "without" the "higher" and the "lower" are only figures of speech, by which certain ideas are conveyed as to realized conditions of awareness. the point that we now have reached brings us to the verge of the transcendental. we proceed upon hypothesis. the tangible and t

s the light is gradually removed, and he adds "when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied) freed from the modification of the thinking principle. this is the state of illumination."5(92) it is perhaps possible, therefore, that when christ enjoined upon his disciples that they should "let their light shine" he was not speaking symbolically at all, but was urging upon them the necessity of arriving at a state of freedom from the body consciousness in order that the light of the soul could pour through the mind into the brain and produce that illumination which enables a man to say "in that light shall we see light" the way to that freedom has always been understood by the christian church and is called the "way of purifi

or meditation; then it becomes more focussed and looks, as some express it, like a radiant and very brilliant sun. later, at the centre of the radiance, a point of vivid electric blue appears (perhaps the "living light" referred to above) and from this a golden pathway of light leads out. this has sometimes been called "the path" and there is a possibility that the prophet was not speaking merely symbolically when he said that "the path of the just is as a shining light that shineth more and more until the day be with us" in this light in the head, which seems a universal accompaniment of the illuminative state, we have probably also the origin of the halo depicted around the heads of the illuminati of the world. much investigation remains to be done along this line, and much reticence and

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ion, tone or color. the infinitely small is recognised, the infinitely vast is assumed; but it remains as yet a concept until such time as the consciousness of man is inclusive, as well as exclusive. this concept will be understood when the second aspect is contacted and men understand the nature of the soul. it must be also remembered that just as the basic triplicity of manifestation worked out symbolically in man as his quota of energy (physical energy, his nervous system and the body mass, so the soul can also be known as a triplicity, the higher correspondences of the lower. there is first of all what might be called the spiritual will, that quota of the universal will which any one soul can express, and which is adequate for the purpose of enabling the spiritual man to co-operate in

ion and the soul is not exempt from the process. just as the soul of animal-man became united with another divine principle, and so brought into being the fourth kingdom in nature, so the soul in humanity is seeking contact with another divine aspect. when that contact is made the kingdom of god will come on earth; the physical plane will thereby be transformed and that peculiar period, presented symbolically under the term millennium, will come. the knowers of god in that era will preponderate over those who are simply aspiring to that knowledge, and their contact and the results of the force they transmit will be felt in all the kingdoms of nature. dominion over all forms, and the power to act as transmitters of that spiritual energy we call love is the promised reward of the triumphant

al body, it stimulates the atoms of the physical body to such an extent that each atom becomes in turn a tiny radiant centre. this only becomes possible when the head, heart, the solar plexus and the centre at the base of the spine are connected in a peculiar fashion, which is one of the secrets of the first initiation. when these four are in close cooperation the "floor of the triangle" as it is symbolically called, is prepared for the magical work. in other words these can be enumerated as follows: a. the physical material form with its centre at the base of the spine. b. the vital body working through the heart centre where the life principle has its seat. the activities of the body which are due to this stimulation are carried through the circulation of the blood. c. the emotional body

a or eyebrow centre. it must be remembered also that the word 'petal' only symbolises an expression of force and its apparent effect in matter. the five centres with their forty-eight petals are synthesised therefore into the two-petalled lotus, and then we have forty-eight plus two equals fifty, the number of the perfected personality, for five is the number of man and ten is that of perfection. symbolically also, if the sum total of the forty-eight petals of the five centres is added to the ninety-six petals of the centre between the eyebrows, the number one hundred and forty-four appears. this number signifies the completed work of the twelve creative hierarchies, twelve times twelve, and thus the bringing together of the subjective soul and the objective body in perfect union and at-on

one glance the soul doth cast upon the forms of mind. a ray of light streams out and darkness disappears; distortions and evil forms fade out, and all the little fires die out; the lesser lights are no more seen "the eye through light awakens into life the needed modes of being. to the disciple this will carry knowledge. to the ignorant no sense is seen for a sense lacks" the elemental of the air symbolically understood is that substratum of energy which works through the forms of the etheric body, which is dealt with through the breath, and handled through the science of pranayama. this elemental form is the intricate etheric structure, the nadis and centres, and all advanced students know well how these are controlled by the focused attention of the soul in contemplation, acting through

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

here god dwells beyond the confines of the solar system. these are words which are formulated in an endeavour to convey an idea of order, of plan, of universal synthesis, of the integration and incorporation of the fragment in the whole, and of the part with the all. let us endeavour now to answer the second question, remembering as we proceed, that it is not possible for us to do more than enter symbolically into the practical purposes of deity. as i write for simple aspirants, i cannot convey the truth until such time as their rapport with their own- 41- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust souls is complete, or more complete than is now the case. the effort, however, to grasp that which cannot be expressed in words produces a downpouri

of the soul? the seven rays are the sum total of the divine consciousness, of the universal mind; they might be regarded as seven intelligent entities through whom the plan is working out. they embody divine purpose, express the qualities required for the materialising of that purpose, and they create the forms and are the forms through which the divine idea can be carried forward to completion. symbolically, they may be regarded as constituting the brain of the divine heavenly man. they correspond to the ventricles of the brain, to the seven centres within the brain, to the seven centres of force, and to the seven major glands which determine the quality of the physical body. they are the conscious executors of divine purpose; they are the seven breaths, animating all forms which have be

eld of the modern world, may be looked for before the end of this century and their united effort will inaugurate definitely the new age, and usher in the period which will go down in history as the time of glory for the fifth root race. each of these four masters, for that they will be, is also subjectively the focal point for a triple inflow of energy from the centre in the body of god which is symbolically spoken of as "the heart of the sun" for each ray is in its turn a triple manifesting entity as is the solar deity himself. love will be their outstanding characteristic, and through that attractive magnetic force the new forms will come into being which will permit of purer ray types, and thus of more truly expressive appearances. a great deal of the destructive energy extant in the w

peculiar power on earth and on the physical plane of divine manifestation. his usefulness to his six brothers is therefore apparent. he makes their work appear. he is the most active of all the rays in this world period, and is never out of manifestation for more than fifteen hundred years. it is almost as if he whirled in and out of active work under a very rapid cycle, and his closest relation, symbolically, is to his brethren of the second and fifth rays in this world period. he builds (using second ray cooperation) through the power of thought (thus cooperating with the lord of the fifth ray and on the physical plane, which is his own essential and peculiar sphere. in another world period his relation with the other ray lords may undergo change, but at this time his work will be more e

the plan, the part to play. reveal the mind of god. quality..mental power. 6. stay in the east. the five have given thee a friendly word. i, the sixth, tell thee to use it on the dead. revive the dead. build forms anew. guard well that word. make all men seek it for themselves. quality..power to vivify. thus we have studied a little the work of the seven rays. the teaching has had to be conveyed symbolically and its understanding necessitates an awakened esoteric sense; to comprehend it all is not as yet possible. the chohans of the sixth initiation have the guidance of those units of consciousness in whom their particular ray vibration and colour predominate. the vast importance of this fact is often overlooked, even when theoretically acknowledged by aspirants to initiation. hence the i

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ts being in virgo (the birth of the christ child) is consummated in pisces when that christ child, having attained maturity, comes forth as the world saviour. one other astronomical fact is of interest in this connection. closely associated with the constellation virgo, and to be found in the same section of the heavens, are three other constellations, and in these three there is portrayed for us symbolically the story of the child which shall be born, suffer and die and come again. there is the group of stars called coma berenice, the woman with the child. there is centaurus, the centaur, and bo tes, whose name in the hebrew language means the "coming one" first, the child born of the woman and that woman a virgin; then the centaur, ever the symbol of humanity in the ancient mythologies

. there is cassiopeia, the woman enthroned. this is the constellation which is the symbol of the stage in human life at which matter and form are dominant and triumphant; when the inner divine life is so deeply hidden that it shows no sign, and only the material nature controls and rules. then there comes the later stage in the history of the race and of the individual, when we find coma berenice symbolically emerging the woman bearing the christ child is seen. here matter begins to reveal its true function, which is to bring to the birth the christ in every form. when the turning of the great wheel of life has played its part, then mary can come out of galilee, from nazareth, and journey to bethlehem, there to give birth to the saviour. finally there is andromeda, the woman chained, or ma

side the protests of the evangelist with his "suffer it to be so now; for thus it becometh us to fulfil all righteousness."2 christ had reached maturity. tradition tells us that he was thirty years old when he was baptised and started on his brief and spectacular public career. how true this may be historically, who can say? it is of no real importance. christ was, is, and ever shall be. speaking symbolically, it was necessary that he should be thirty years old, for there is significance in that number, where humanity is concerned. thirty signifies the perfecting of the three aspects of the personality the physical body, the emotional nature, and the mind. these three compose the form side of man, and veil or hide the soul. they are in reality his mechanism of contact with the outer world

ts purifying waters. a self-applied ascetic purification, and the recognition of its value by the pioneers of the human family, may succeed in leading them to the portal of initiation. there is also to be found in this episode an interesting analogy to what is happening to the race today, from the astrological standpoint. we are entering into the sign aquarius, the water carrier. this sign stands symbolically for group purity and relationship, for the universality of experience and for the waters poured over all. when we began to enter this sign, about two hundred years ago, water became for the first time of general interest and of general use for sanitation and irrigation. the control of water and its utilisation as a means of transportation on a world-wide scale became possible. the use

word. it is perhaps apposite here to remind ourselves that upon the cross he was taunted by the words "he saved others; himself he cannot save."40 the maya or delusion of the physical nature could not hold him; from that he stood free. today the world aspirant, humanity, stands confronted with this temptation. its problem is economic. it is concerned basically and definitely with bread, just as, symbolically speaking, christ's problem was the problem of food. the world is faced with a material issue. that there is no evading this issue is true, and that men must be fed is equally true. upon what basis shall the problem be met? will one be regarded as too idealistic and as an impractical mystic and visionary if one falls back, as christ did, upon the fundamentals of life, and takes the pos

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

as far as the highest human consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force manifestation of the first subplane of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven

divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolutio

ts of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through the "closed bud at the heart of the egoic lotus" the value of the above information consists in the fact that it gives, symbolically, a synthetic picture of man's unfoldment and higher relations. its danger consists in the capacity of the human intellect to separate and divide, so that the process is regarded as proceeding in successive stages, whereas in reality there is often a paralleling activity going on, and much overlapping, fusing and interrelating of aspects, of rays and of processes, within the time cycle

h light and love may flow to a needy world. the purified one can dwell then in that place where dwell the blessed lords, and from that place go forth to "illumine the world of men and of the deities. there are four ways which stretch before the disciples of the lord of the world. they must all be trodden before the inner being is released, and the liberated son of god can enter, at will, what are symbolically called "the four gates into the city of shamballa, that city of the most high god, which is ever swept by the life of those who have achieved liberation through loneliness, detachment, isolated unity, and purification. a realisation of the goal and the way to- 20- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust that goal is of service at this

er (through utilising it and building it into forms) has been carried forward to a desired point. it is not primarily due to the attainment of a certain spiritual stature by the man and the demonstration of certain spiritual qualities. this desired stature and these spiritual qualities are manifested when the vehicles have been "occultly saved, and matter has thus been transformed, transmuted and symbolically "raised up into heaven. when the vehicles vibrate in unison with the soul, then is liberation achieved. a. the points of crisis just as there are five points of crisis in the life of a man as he achieves the goal of initiation (which we call the five initiations, so there are five similar points of crisis in the process of taking form in the three worlds, with three of more importance

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

piritual force, distributing it to the other kingdoms in nature. the statement is of vital importance; it expresses our immediate objectives and the nature of the field of service in which you as a group and not as individuals can function. this manipulation of energies has (for centuries) been carried forward by us but its effects have only been registered unconsciously by man. we have (speaking symbolically) rayed forth the light and distributed the water of life in a wide and general distribution with here and there (and rarely) some one isolated individual, responding actively and consciously. he thus became a tiny focal point of spiritual energy and light. now it has seemed to us possible to focus the light and knowledge much more definitely and to form groups on earth composed of the

s then a young man, anxious to help my master and humanity but, in the last analysis, i was very keen about myself as an aspirant and very pleased with myself cloaking this satisfaction under the garb of a reiterated humility. the master poured into me his strength and energy and so stimulated me that what i thought was a virtue and what i had denied and repudiated as a vice, proved my undoing. i symbolically crashed to earth through the very weight of my weakness. you might well ask what this weakness was? it was my love for my master which was my undoing. he pointed out to me after the failure that my love for him was in reality based upon pride in myself and a profound satisfaction with myself as an aspirant and a disciple. this i violently denied and was grieved that he should so misun

rs outside the ranks of the psychologically distressed and the abnormal people. you must refrain from welding them into 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 193

east resistance. your mental body is on the fourth ray and this can definitely be a help to you if the energy involved is rightly used, because though it means the achievement of harmony through conflict it also swings into action another second ray attribute, thus aiding in the work of "sweetening" your nature, if i may use such a banal word. as this ray controls your mental body, it places you, symbolically speaking, in the warrior caste and leads you to fight, e'en if it be purely idealistically, or at times under the influence of glamour. your astral body is a real problem because it emphasises the ray of the personality; it too is on the sixth ray. it should be remembered that the rays themselves have their secondary attributes and just as the sixth ray expressed in your personality c

and deeply change the rhythm of the life. in these days, all working disciples must learn to use their entire equipment and every aspect of their physical nature, the whole man in the threefold world of human evolution. one point might here be noted. the extremity of the disciple in service finally draws out the interest of the soul. after the third initiation, the extremity of the soul (speaking symbolically and conveying no true meaning to the aspirant) evokes the cooperation of the monad. thus service is the scientific mode, par excellence, to evoke spiritual integration and to call forth the resources of a divine son of god. i am emphasising this to you as i seek to have you note, during this coming year, the points of crisis in your life which are the outcome of the pressure to serve

ALICE A BAILEY13 PROBLEMS OF HUMANITY

except the red indian who has been ruthlessly dispossessed by the on-rushing tide from other lands. the racial groups within the states still bear the marks of their origin and of their racial heritage; they are psychologically and physically of italian, british, finnish, german and other origins. in this fact consists part of the wonder of this rapidly integrating nation. like all young people, symbolically speaking, the people of the united states show all the characteristics of adolescence. again, symbolically speaking, the people of the united states are of the ages seventeen to twenty four. they shout freedom and still are not free; they refuse to be told what to do because it infringes upon their rights, nevertheless they allow themselves to be guided frequently by the inept, the pa

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

to substantiate the fact of christ's physical existence among us ever since his so-called departure. 2. to prove (on the physical plane) the factual solidarity of the eastern and western approaches to god. both the christ and the buddha are present- 23- the reappearance of the christ copyright 1998 lucis trust 3. to form a rallying-point and a meeting-place for those who annually in synthesis and symbolically link up and represent the father's house, the kingdom of god and humanity. 4. to demonstrate the nature of the work of christ as the great and chosen intermediary, standing as the representative of the spiritual hierarchy and as the leader of the new group of world servers. in his person, he voices their demand for the recognition of the factual existence of the kingdom of god here an

along certain lines we already have. let me relate some of the things he did which we can do, and which he will aid. 1. for the first time in human history, the love of god was embodied in a man and christ inaugurated the era of love. that expression of divine love is still in the making; the world is not yet full of love and few there are who understand the true meaning of the word. but speaking symbolically when the united nations has emerged into factual and actual power, the welfare of the world will then be assured. what is that welfare but love in action? what is international cooperation but love on a world scale? those are the things which the love of god in christ expressed and those are the things which we are working here today to bring into being. we are attempting to do it on

every mind will pass judgment upon him. we can freely aid in the reconstruction work which the christ proposes, if we will familiarise ourselves and all men whom we can contact with the following facts: 1. that the reappearance of christ is imminent. 2. that the christ, immanent in every human heart, can be evoked in recognition of his appearance. 3. that the circumstances of his return are only symbolically related in the world scriptures; this may produce a vital change in the preconceived ideas of humanity. 4. that the major required preparation is a world at peace; however, that peace must be based on an educated goodwill, which will lead inevitably to right human relations, and, therefore, to the establishment (figuratively speaking) of lines of light between nation and nation, relig

re dependent upon happenings and contacts which are now taking place within this period of tension. in any point of tension no matter what the time factor may be energy is being generated, held for future use, and focussed in such a manner or condition that its force can be directed wherever needed and whenever called for. this is necessarily a statement hard to understand. a point of tension is, symbolically, a storehouse of power. today the energies which will be uniquely distinctive of the kingdom of god are gathering momentum and assuming direction through the agency of the masters of the wisdom, in cooperation with the will of christ. whilst this energy has been accumulating or mounting in potency ever since the full moon of june 1945, three events of great moment in the living experi

y, 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 creates a living bridge from the human kingdom to the kingdom of god, from the fourth kingdom in nature to the fifth. the christ is the custodian of this energy, but only temporarily and for the period of this human crisis. he can, because of this, stimulate the responsive factor in the hearts of men, enabling them to recognise and know him for who and what he is, when he

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

or the third. they condition the coming civilisation outstandingly including all educational and financial enterprises, just as the influence of those who have soul contact and can express soul quality condition and determine the current culture. c. the activity of the fifth principle, that of the mind. this mind principle is peculiarly active today in a broad and general sense. if i might put it symbolically the vertical activity of the mind which has affected individuals everywhere down the ages has always produced the mental guides, the directors and the leaders of humanity. today, the horizontal activity of the mind, embracing huge masses of the populace and sometimes entire nations and races, can everywhere be seen and this must lead inevitably to events and effects hitherto unvisione

, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. this problem will be solved in the realm of psychology by scientific recognition of the true nature of the individual or soul and of the persona- 18- the destiny of the nations copyright 1998 lucis trust 4. the problem of the jews which is symbolically the problem of humanity as a whole. it is today for the first time definitely a humanitarian problem and one which is closely tied up with the fourth kingdom in nature because that kingdom is the meeting-place of the three divine aspects. the jew, with his emphasis upon his position as one of the "chosen people" has stood symbolically throughout the centuries as the representative of

ord's elect. the jew made this mistake and, as an oriental race, the jews have failed to hold before the orient the divine nature of mankind as a whole, for all are equally divine and all are the lord's elect. calvin and all who followed his lead made the same mistake and instead of holding before the people of the occident the realisation that those who recognised their essential divinity did so symbolically on behalf of all the developing, incarnating sons of god, they regarded themselves as the chosen people and all who did not think as they did are regarded as lost. when the jew and the narrow-minded religious devotees recognise their identity with all other people and express this identity through right relationship, we shall see a very different world. the world problem is essentiall

e at the signing of the magna charta at runnymede and again at the french revolution. the recognition of the importance of the rights of humanity, as a whole, came to the world via france. it marked a climax and high point in the evolution of the nation. since then capricorn and pluto have produced crystallisation and the death or obscuration temporarily of the then emerging soul aspect (speaking symbolically) and the note of france has not been a selfless one. the forces of the soul are working, but france is as yet predominantly governed by personality and by the selfish aspects of the leo influences. france, as yet, matters to herself more than humanity matters and the question is: can she achieve the terrific task of decentralising herself, of sacrificing herself for the common good an

ing expression of the hierarchy to which he steadily draws closer. to this end, the ray influences will increasingly and steadily be directed- 79- the destiny of the nations copyright 1998 lucis trust humanity has reached a stage where the sense of individuality is rapidly emerging. in every field of human expression, men and women are becoming definitely self-assertive. the old commentary refers symbolically to this in the following words "the lion begins to roar. he rushes forth and, in his urge to live, he wields destruction. and then again he roars and rushing to the stream of life drinks deep. then, having drunk, the magic of the waters works. he stands transformed. the lion disappears and he who bears the water pot stands forth and starts upon his mission" those with vision can see t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

amour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and event. the day will surely come, however, when you will stand in full awareness between these symbols of the pairs of opposites, with the angel on the right and the dweller on the left. may strength then be given to you to drive straight forward between these two opponents, who have for long ages waged warfare in the field of your life, and so may you enter into

illusion, but are immersed in the world maya. 6. the buddha and his 900 arhats struck the first blow at the world glamour when he promulgated his four noble truths. the christ struck the second blow with his teaching of the nature of individual responsibility and of brotherhood. the next blow will be struck by the new group of world servers, acting under the direction of christ and his disciples, symbolically described as "christ and his 9000 initiates" 7. the four keynotes to the solution of the problem of glamour are: intuition. illumination. inspiration. the angel of the presence. the aspects of glamour see table i would call your attention to the fact that the whole problem concerns itself with the use or misuse of force or energy, and that much will clear up in your minds if you will

s its first real step towards embodiment. an ideal is only an embodied idea. these are the first steps towards materialisation. embodiment becomes possible. thus illusion is produced. v. distortion now sets in. this is brought about by various causes. these might be enumerated as follows: 1. the ray type of the ego colours the man's interpretation of the idea. it colours the emerging thoughtform. symbolically speaking, the pure light is changed into coloured light. the idea is then "clothed with colour, and thereby the first veil descends" 2. the point in evolution which the man has reached has also its effect, plus the quality of the integration existing between the three aspects of the personality, and the alignment established between soul-mind-brain. this, being necessarily imperfect

tling somewhat with the illusion of ideas with which i dealt in my last instruction. you are thus beginning to develop that discrimination which will lead to right choice of life themes. in this instruction i seek to cast some light upon the glamour which confronts the disciple as an individual and also consider the aspect of glamour with which he must deal as a world server in training. speaking symbolically, i would say that the planetary astral body (viewing it from soul levels) is lost in the depths of a surrounding fog. when at night you look out at some clear sky, you see the stars and suns and planets shining with a clear cold brilliancy and with a twinkling blazing light which penetrates for many millions of miles (or light years as they are called) until the human eye registers th

present manifestation of divine life. 2. the life or manifestation of the planetary logos, the "one in whom we live and move and have our being" is determined by his own nature. to us, that great life embodies perfection and the qualities which distinguish him are those to which we direct our highest aspiration. but, from the angle of those lives who are ahead of him upon the cosmic path (i speak symbolically and in terms of human experience) he is among the "imperfect gods" these imperfections, hindering unfoldment or the perfect expression of divine energy when brought into conjunction with the inherited qualities and biases of the substances through which he must express his life, his purposes and intentions, produce the "seeds of death and of decay" which characterise our planetary evo

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

rowth of telepathic rapport i would like to point out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. choose a word and meditate upon it, knowing wherefore you have chosen it. study it in the four ways indicated by patanjali*(4) that is- 18- telepathy and the etheric vehicle copyright 1998 lucis trust 1. study its form, study it symbolically, as a word picture. 2. study it from the angle of quality, of beauty, of desire. 3. study its underlying purpose and teaching value, and its mental appeal. 4. study its very being and identify yourself with its divine underlying idea. when you have reached this final stage, hold your consciousness steady at that high point as you (if you are a transmitter) send out the word to the rec

eption of such an expansive nature that he gets his first real and individual glimpse of the divine plan; from that moment his entire life is altered. later (and this i cannot expect the student to understand; if he thinks he does, he is being misled by words, he will pass through the door of identification. this is a perfectly meaningless phrase, since its significance is most carefully guarded. symbolically speaking and in order to preserve the concept of this door in the mind of humanity, true esoteric meetings are entered on the password. only the word can enter through this door this highest and widest of all doors. once through that door and once eligible to the council chamber of the great lord, the initiate will comprehend what is meant by "monadic impression" it is not impression

c will. there is much to be learnt anent the will. will as dynamic energy is not yet understood in its true sense by human beings. mankind usually recognises will as fixed determination; this is in reality their individual effort to impress substance (personal or environing) with their own self-will or with their well-intended effort to conform to what they believe to be the will of god, speaking symbolically. but men know nothing yet of the process of working with dynamic energised substance, for it basically impresses them and uses them as they become aware of the plan and thus come under the influence of the spiritual triad. they are used and not using that which is available for the furtherance of the plan the dynamic energy of the divine will. this dynamic will cannot become available

the lower mental plane, the lower mind, developing self-will, selfishness, separateness and the direction and trend of the life upon the physical plane. it is this directive instinct which, when turned to higher matters, eventually opens the door to the higher cosmic etheric energies. 4. the soul, the principle of individualism, the reflection in the microcosm of the divine intention and speaking symbolically being to the entire monadic expression that which "stands at the midway point" the instrument of true sensitivity, of responsive ability, the spiritual counterpart of the solar plexus centre which is found at the midway point between that which lies above the diaphragm and that which is found below it. when the antahkarana is constructed and the higher three are directly related to th

rned, will be the contact established between all three points of each triangle, making a ninefold contact and a ninefold flow of energy; this is consistent with the fact that nine is the number of initiation, and by the time the destined number of disciples have taken the nine possible initiations, this triangular formation of the planetary etheric body will be complete. the idea can be conveyed symbolically by the diagram below, which pictures the triangular formation and the mode of a dual growth or progression and expansion of the network because, starting with the initial triangle, two points only are left for the processes of extension. the initial triangle was formed by sanat kumara, and we call the three energies which circulate through its medium the three major rays of aspect. th

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

the related energies and, therefore, full expression, a great world period comes to an end. for a long time during this cycle of reincarnations and periods of manifestation, the human being is conditioned almost entirely by the activity of the non-sacred planets. these, as you know, are five in number: the sun (veiling a planet) the moon (veiling a planet) the earth itself mars pluto man speaking symbolically is the "five-pointed star and, at the fiery points, the forces of the man pour out and upon each fiery point appears a centre of reception" this is of course pictorially expressed, but the meaning is clear. however, as man nears the path of discipleship the influence of the sacred planets becomes increasingly effective, until after the final and fifth initiation the non-sacred planets

as 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 the master, and that capricorn governs the final part of the ceremony and the h\ r\ a\ it is always confusing to the beginner who has not yet a developed and trained intuition to reconcile the seeming discrepancies and apparent c

e first step towards incarnation is taken on that plane in the system which is the mental plane. aries "awakens the will to reach the lowest and there control, to know the uttermost and thus to face all experience" thus runs an ancient statement. the keynotes of the sign aries are four in number, all conveying the same idea. they can be expressed in the following four injunctions which are given, symbolically, to the incarnating soul: 1. express the will to be and do. 2. unfold the power to manifest. 3. enter into battle for the lord. 4. arrive at unity through effort. creation being activity strife synthesis, these are the nature of the lord of the first constellation and enable him to influence our planet to these results. and thus the great cycle of struggle towards expression starts an

lance of cooperation and, in capricorn, the will nature arrives at fulfilment and a visioned goal is reached. in capricorn, the man reaches either the height of personal ambition or he becomes the initiate, attaining his spiritual objective. the difference between these two goals depends upon the mode of progression around the wheel of life. it should be remembered generalising again and speaking symbolically that the crosses also- 57- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust turn, being the spokes of the great wheel. the undeveloped man goes from aries to capricorn and to libra and cancer, whilst the developed man reverses the process. we could, for the sake of clarity, consider the great experience of life as taking place upon the three whee

died to form (aries- 59- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the heat of earth, the fiery temper of the mother, destroyed the form, released the soul and so the lesser self was killed (scorpio. the waters drowned the man. the fish was made to disappear. it then appeared again only to die or else to die and bring salvation (pisces. thus there are symbolically the death through fire, the death through earth and the death through water burning, suffocation and drowning but, in this world cycle, the death through air is not either known or understood. there are not therefore four deaths, as the goal of our system during manifestation is "initiation or release into the air" so that the bird of life out of time and space can fly free. the conce

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

him from the start. he made the acquaintance of dorothy, the eldest, when she was about nine years old, as he was walking up beechwood drive to visit me. he heard shrieks and screams coming from a tree ahead of him. as he hurried towards the tree, he saw a small girl hanging by her knees from a bough. he looked up at her and just said "drop" and she dropped into his arms, and as he has often said symbolically, she has been there ever since. mildred was frightfully ill when he first saw her. she was running a case of suppressed measles with a temperature of 106 degrees, though at the time we did not know what it was. she is basically a pronounced introvert and could be depended upon to have "suppressed" measles. we were trying to get a specialist and in the meantime my friend, mrs. copley e

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

n if known to me, would fail to be comprehended by you. the cause lies back in the history of the distant past of our planet, in the career (occultly understood) of the planetary life, and that- 6- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it has its roots in what is largely designated "cosmic evil" this is a perfectly meaningless phrase, but one that is symbolically descriptive of a condition in consciousness which is that of certain of the "imperfect gods" given the initial premise that deity itself is working towards a perfection past our comprehension, it may be inferred that there may exist for the gods themselves and for god (as the life of the solar system, certain limitations and certain areas or states of consciousness which still await m

not require or acquire so marked a sex control. the general field of their inhibited life tendency is therefore of greater extent, and consequently (if statistics can be trusted) more men suffer from cancer than do women, though it is a dread disease, feared by all. in the secret of right transmutation lies the cure of cancer, and this will eventually be realised. i am using this phrase not only symbolically but also technically and scientifically. this again will later be seen. in the secret of right rhythmic living and in a right proportional accent upon all phases of life will come (and it is rapidly coming) complete immunity from tuberculosis. in the secret of right understanding of times and cycles and of periodic reproductive creation, will come the emergence of the race from the ev

with the vivifying force of its embodied life. in connection with this problem and its reactions upon the disciple, certain definite physical difficulties are apt to occur, and with these i will shortly deal. it should also be pointed out that difficulties of rhythm are apt to occur, and problems connected with the cyclic life of the disciple. the heart and the blood are esoterically related, and symbolically define the pulsating life of the soul which demonstrates upon the physical plane in- 76- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the outgoing and the withdrawing dual life of discipleship, each phase of which presents its own problems. once a disciple has mastered the rhythm of his outer and inner life, and has organised his reactions so th

of humanity is diseased and its internal life disrupted. instead of free circulation between all parts of the life aspect, there has been separation, blocked channels, congestion and stagnation. it has needed the terrific crisis of the present to arouse humanity to its diseased condition, to the extent of the evil which is now discovered to be so great, and the diseases of the "blood of humanity (symbolically understood) so severe that only the most drastic measures pain, agony, despair and terror can suffice to establish a cure. healers would do well to remember this, and to have in mind that disciples and all good men and aspirants share in this universal disease of humanity which must take its toll psychologically or physically or both. the trouble is of ancient origin and of long estab

the non-health of disciples. 1. each of the seven major centres governs or conditions from the material angle as well as from that of the soul and of the life principle the area of the physical body in which it is found, including the multitude of lesser centres of energy and plexi of force which may be found therein. 2. the three great basic and manifesting divisions of divinity are to be found symbolically present in every centre: a. the life principle, the first aspect, discloses itself when the entire centre is esoterically unfolded or awakened. it is present all the time in latency, but it is not a dynamic factor producing monadic stimulation until the end of the great cycle of evolution. b. the quality or soul aspect is gradually disclosed in the process of evolutionary unfoldment a

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

expression; and so on and on the work proceeds, progress being made from point to point until the top of the ladder has been reached. it might be noted here that this entire exegesis of the mind and of the needed bridge building is but the practical demonstration of the truth of the occult aphorism that "before a man can tread the path he must become that path itself" the antahkarana is the path symbolically. this is one of the paradoxes of the esoteric science. step by step and stage by stage, we construct that path just as the spider spins its thread. it is that "way back" which we evolve out of ourselves; it is that way which we also find and tread. some questions answered i will now attempt to deal somewhat with three questions on education asked by one of the students. i can but indi

or "apparent (esoterically speaking. of this the symbolism of arithmetic is the expression. from another angle, man reads his destiny in the heavens and writes out that destiny in his life upon the earth; he reduces, knowingly or unknowingly, the idea of his soul to due and proper form, so that each life adds, subtracts and multiplies, until the sum of each soul's experiencing is complete. thus, symbolically, the three basic ideas are held in elementary education, though their true meaning is divorced from reality and the right significance is entirely lost. all that we have, however, emerging slowly and definitely through the medium of world education, is built upon this unrealised scaffolding. the fundamental necessity which today confronts the educational world is the need to relate th

ifies all forms into one functioning whole and embodies in itself the will and the purpose of the expressing entity, be it man, god or a crystal. the other thread (the antahkarana) embodies the response of the consciousness within the form to a steadily expanding range of contacts within the environing whole. the sutratma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the centre to the periphery, and from the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one a

a) is the result of the union of life and substance or of the basic energies which constitute the first differentiation in time and space; this produces something different, which only emerges as a third divine manifestation, after the union of the basic dualities has taken place. it is the thread which is woven as a result of the appearance of life in form upon the physical plane. speaking again symbolically, it might be said that the sutratma works from above downward and is the precipitation of life into the outer manifestation. the antahkarana is woven, evolved, and created as the result of this primary creation, and works- 23- education in the new age copyright 1998 lucis trust from below upwards, from the without to the within, from the world of exoteric phenomena into the world of s

e church, the community or the state, is responsible for him for many years the time element varying according to the country of birth and social status. this has entirely altered the aspect of affairs and the first group, therefore, of which any individual child becomes normally aware is the family group as a unit in the community. in that particular group relationship, throughout the ages (both symbolically and indeed in fact, the following factors underlying the very structure of existence itself are preserved and developed and are held before the race as that which is ultimately ideal: 1. the recognition of hierarchical status, which is, in the last analysis, the relation of the lesser to the greater, of the weaker to the stronger and of the more experienced to the less experienced. th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

behalf of others, and to obliterate your own wishes in the emergency and need. one of the points which disciples need to grasp more clearly is the well-recognised fact (and thus easily overlooked from very familiarity) that the assertion of one's determination to function as a server and as a disciple brings about a refocussing of all the forces of the personality and the soul (in unison; it is, symbolically speaking, a recurrence of the ancient event of individualisation upon a higher turn of the spiral, this time entered into with full conscious cooperation. this refocussing brings its own difficulties. it leads often to a distressing consciousness of one's own nature, one's aims, one's life theme, one's aspirations and one's handicaps, of one's equipment and experience, plus the variou

cisions have to be made all over the world, as to whether humanity moves forward into a new age of cooperation and of right human relations or whether the materialistic groups will reassert their control and succeed in winning the day. this great cleavage is now in process of settlement. on the other hand, a deeply spiritual division is also taking place. in a peculiar sense, and speaking largely symbolically, the first phase of the great judgment is asserting itself. the sheep and the goats are forming into two distinct groups. the judgment being given is not the generally assumed one of assigning penalties or rewards; it is not the negation of all effort as the result of decisive moves, nor will it result in the emergence of major dividing lines. such interpretations are man-made and are

any ashram at any particular time, during any particular cycle. 2. this unanimity of purpose produces a very close subjective relationship, and each member of the ashram is occupied with making his fullest possible contribution to the task in hand. personalities do not enter in. you will remember how some years ago i told you that the personality vehicles are ever left outside the ashram speaking symbolically. this means that the subtler bodies of the personality have perforce to follow the same rules as the physical body they are left outside. remember also that the ashrams exist upon the plane of buddhi or of the intuition. the joint undertaking and the united adhering to the desired and arranged cyclic technique binds all members of the ashram into one synthetic whole; there is therefor

a reflective process or cultivated recognition which will serve to condition your day's activity. this conditioning attitude should be one of a constant recollection of purpose and objective, and a process of what has been called "intentional living" it connotes the effort to live consciously at the centre and then to work outward from there in radiatory, magnetic activity. i am not here speaking symbolically but literally for it is all a question of the focus of consciousness. if this attitude can be constantly held until the full moon of may, the individual seeds within the group periphery (could we symbolically call it the seed pod or sheath) will become living and potent units of energy (spiritual energy) and the succeeding period of group interrelation and group activity will be corre

p work and the group meditation, which i intend to give you in may, when i will give you your personal and group instructions- 81- discipleship in the new age- volume ii copyright 1998 lucis trust at the time of the full moon each month dating from the time that you receive these instructions and until further notice i would ask you to work as follows: 1. group yourselves, all twenty-four of you, symbolically, pictorially and imaginatively around your teacher, and with him face the east, standing in a semi-circle slightly behind him. 2. then stretching out your hands in blessing, say together with solemn, voiced intent the formula or mantram of unification, beginning "the sons of men are one" which you have been using each morning in your personal meditation. throw the power of your focuss

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

in a more distant future. the hierarchy has necessarily a department of workers whose major task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious re

sotericists. the clue to what i have to say comes later in the same ancient writing, and here i will roughly paraphrase or freely translate it for you "the seven each on his own lot acquired knowledge. the knowledge was the same, but the soil within the lots differed. nevertheless, the goal of reaching towards the heavens was the same as in the second (a reference to the vegetable kingdom and its symbolically skyward aspiration. no further 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 `quali

s descended from his throne and is treading the ways of earth today, bringing distress, agony and terror to those who cannot interpret his ends, but bringing also a re-stimulation of the instinct to self-preservation which in its higher aspect is the instinct to immortality; it tends to focus humanity's attention upon the life aspect and not upon the form. the names of the lords of karma signify, symbolically and from the angle of their inner meaning, relationship, enlightenment, pain and return. ponder on this. they are all peculiarly active at this time, and in their activity lies the hope of humanity. ancient karmic events it is not my intention to explain or elaborate the subject of karma. this occult yet fundamentally exoteric theme, the law of cause and effect, evokes a general recog

eat lives extraneous to our planetary life, they brought the atlantean civilisation to an abrupt end after a long period of chaos and disaster. this took place through the medium of a culminating catastrophe which wiped hundreds of thousands of human beings off the face of the earth. this historical event has been preserved for us in the universal legend of the great flood. those who survived are symbolically spoken of in the bible as those who were saved in noah's ark, and in the ancient writings it is expressed in the following terms "like as a dragon snake uncoils slowly its body, so the sons of men, led on by the sons of wisdom, opened their folds and spreading out like a running stream of sweet waters. many of the faint- hearted among them perished on their way. but most were saved" a

ly sound minority (the word "spiritual" would not yet apply, except relatively) and in destroying those who were wrongly focussed or oriented and, therefore, dedicated to the life of material aspiration and perception. this nucleus which was saved, formed the basis of our present root race, the aryan. the whole theme of the old testament is built around the development and growth of this nucleus. symbolically speaking, the inhabitants of the ark and their descendants and the jewish race stand for the salvaged remnant of humanity salvaged in spite of themselves and in face of stupendous difficulties by the great white lodge- 81- the externalisation of the hierarchy copyright 1998 lucis trust two points warrant attention here. the first and least important from the standpoint of the soul is

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

e stage of entrance under due and set rules and yet with full freedom of action. you will see, therefore, why ever the need for understanding is emphasised- 25- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust before proceeding to study the final phrases of rule one, i would call your attention to the fact that the initiate has faced two major tests, symbolically described as "the burning ground" and the "clear cold light" only after he has successfully passed these can he or the group, when considering group initiation move forward and outward into the wider reaches of the divine consciousness. these tests are applied when the soul grips the personality and the fire of divine love destroys the loves and desires of the integrated personality

fire" his major task as head of the hierarchy is to evoke the electric fire of shamballa, the energy of the divine will, and this in such a form that the hierarchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june

gnised some day as the "blow of release" and as the signal for that which is better, new and more suitable for the evolving spirit, to make its appearance. great and penetrating energies and their evoked forces have met in a conflict which has, figuratively speaking, elevated the mineral kingdom into the skies and which has brought down fire from heaven. i am talking to you factually and not just symbolically. the bodies of men, women and children, as well as of animals, have been destroyed; the forms of the vegetable kingdom and the potencies of the mineral kingdom have been disintegrated, distributed and devastated. the coherent life of all the planetary forms has been temporarily rendered incoherent. as an ancient prophecy has put it "no true united sound goes out from form to form, fro

ication the initiate of the degree of master of the wisdom, and also (on a higher turn of the spiral) of the degree of the christ, are focussing all their efforts. up to the fourth initiation, the term "system of expansions" would seem illuminating; after that great initiation, the term "system of identification" would appear more appropriate. when the initiate has passed through the three doors, symbolically speaking, he then faces all life, all events, all pre-determinations, all wisdom, all activity and all that the future may hold of service and progress from the angle of the pure reason (infallible and immutable, of true spiritual will (completely identified with the purpose of the planetary logos, and of the highest possible focussed relation. the mystery of relationship becomes reve

the mineral kingdom. this constitutes an unparalleled condition and creates a unique concentration of the forces of good and the forces of evil upon the etheric plane. the task of all groups which are working under the masters of the wisdom is to let in the light, utilising those rents which already exist within the veils of maya. three major rents within these veils might here be noted. they are symbolically referred to in the bible, though their essential meaning has not been noted or comprehended. the first major rent was made by the establishment of the law of god, and this is portrayed for us symbolically in the old testament in the story of moses. he went up into the mount of god and there received the ten commandments. this is the expression of divine law as adapted for humanity and

ALICE BAILEY THE LABOURS OF HERCULES

e labor only became possible because of the characteristics conferred upon hercules in that particular sign. each sign subjects the man who is working in it to the influence of certain distinctive forces, and provides him with certain tendencies. these we must understand if the meaning of the test is to emerge. connected with each sign of the zodiac will be found three other constellations, which symbolically (and often in a most amazing fashion) embody the disciple's problem and indicate the solution. these we shall have to consider, for the labor, the sign, and the allied constellations with the forces let loose through their combination, constitute a complete story which is full of instructive elements. i would like to point out for the sake of clarity, therefore, that the constellation

ay of opportunity. he has received his instructions to undertake the twelve labors and demonstrate his capacities, and has been promised that if he fulfils the requirements he will be translated into the kingdom of the gods. he has been equipped with all divine powers, though, as yet, he does not know how to use them, and he has hewn out for himself the club of his own endeavor, and with these he symbolically mounts the cross: the fixed cross of the heavens, upon which he remains in spirit until the last labor has been accomplished. thus he sets out on his first labor, little realizing the magnitude of his task, and unprepared for failure. the delightful part of the story of hercules is his impulsiveness and the fact that he was not always successful. he failed sometimes and had to redo th

masonic tradition could, if we had the power to do so, be traced back to that period, antedating the taurian age, when the sun was in gemini, and to that great cycle in which the lemurian race, the first strictly human race, came into being; where the mind aspect began to emerge, and the duality of mankind became a fact in nature. the lemurian race was the third race; and this labor that hercules symbolically, undertook, is the third labor. the search upon which he was engaged was for the soul, and this has ever been the unrecognized search of the human being [66] until the time comes when he knows himself to be hercules and starts to concentrate upon the search for the golden apples of instruction and wisdom. so we have in the masonic tradition the search of the human family typified, the

s the pilgrim back home. many- 54- the labours of hercules esotericists hold the belief that the human family, the fourth kingdom in nature, gradually came into being during the two thousand years, approximately, when our sun was in cancer. the thought of a mass of animals, of set boundaries within which these sheep or animals were confined, and the thought of a magnetic center of attraction, are symbolically portrayed for us also in the masonic tradition. in kircher's egyptian planisphere, argo is represented by two galleys (as we have two sheepfolds, whose prows are surmounted by rams' heads, and the stern of one of them ends in a fish's tail. note, therefore, how we have here held pictorially in front of us the consummation in capricorn, wherein the goat scales the mountain top. we also

stle we find these words "your adversary, the devil, like a roaring lion walketh about, seeking whom he may devour" and in revelations v, 5, we find the words "behold, the lion of the tribe of judah the root of david, hath prevailed to open the book, and to loose the seven seals thereof" hercules, the aspirant, the soul, symbolized the lion, the prince, the king, the ruler, and because of this he symbolically wore the lion's skin. the nemean lion stands- 63- the labours of hercules essentially for the coordinated, dominant personality, for the aspirant has always to be a highly evolved individual. with the triple aspects of the lower personal self fused and blended and, therefore, potent beyond the average, the aspirant often becomes a somewhat trying and difficult person. he has a mind an

ANATHEMA OF ZOS

is ordained is superseded-to make equilibrium of this consciousness rapport with hypocrisy. could ye be arbitrary? belief foreshadows its inversion. overrun with forgotten desires and struggling truths, ye are their victim in the dying and begetting law. the way of heaven is a purpose-anterior to and not induced by thought. desire, other than by the act, shall in no wise obtain: therefore believe symbolically or with caution. between men and women having that desire there is no adultery. spend the large lust and when ye are satiated ye shall pass on to something fresh. in this polite day it has become cleaner to fornicate by the wish than to enact. offend not your body nor be so stupid as to let your body offend ye. how shall it serve ye to reproach your duality? let your oath be in earnes

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

a protector deity, the act is considered to be ultimately good. the justification for such violence is that the enemy, once dispatched by a being representing buddhist truth, will ultimately be liberated. in many instances, the body of the enemy is offered up to transcendental and tantric gods for the production of merit.100 however, we must keep in mind that most of these violent activities are symbolically enacted in ritual. this is not to say that violence no longer occurs in the tibetan buddhist context, but rather that a great deal of the violence indicative of tibet s past has been redirected through ritual means. ren girard, in his book on violence and the sacred, discusses how the concept of sacrifice is implemented in order to redirect violence away from the community. he states

finally, her heart at the center in lhasa consisted of a lake that symbolized her life blood. this lake was filled in and the jokhang temple (figure 20) was built on top. this completed the complex act of subjugating the demoness of the land in order to tame the wilderness and thus properly establish buddhism.116 i relate this myth because it is clear from its description that a ma..ala has been symbolically overlaid on the tibetan landscape in order to subjugate the fierce indigenous deities symbolized wholly by the demoness. the ma..ala manifests as the ritual act of purifying the land to further buddhist goals. this, then, can be read as a physical act of redefining the 115 see miller 2003 and stein 1972, p. 39. 116 for further references on the "supine demoness" see gyatso 1987, who p

s service is initiated by drawing the ma..ala associated with these deities who are situated within a specific retinue under tamdrin; he is then associated with the retinue of the greater buddha families. this pattern continues to duplicate as visually indicated by the common iconographic diagram of the ma..ala. finally, once the ma..ala is established and the entirety of the tibetan landscape is symbolically redefined, the deity can then be called upon to perform various desired deeds by means of the process enumerated in the ritual program. these desired deeds are specified in the iconographic descriptions of these deities and intensified in their artistic rendering. the deeds expected to be performed are believed to be successfully activated in the world by the very fact that these deit

orm various desired deeds by means of the process enumerated in the ritual program. these desired deeds are specified in the iconographic descriptions of these deities and intensified in their artistic rendering. the deeds expected to be performed are believed to be successfully activated in the world by the very fact that these deities are actually working within the ma..ala realm that has come, symbolically, to subsume the world. to understand these deeds and the methods by which they are activated, we will examine, in the next chapter, the ritual programs of tsiu marpo as detailed in the warlord s tantra and other texts. 62 figure 12. painting of tsiu marpo on the wall within the main chapel at tengy ling monastery, lhasa (photo: c. bell 2005) 63 figure 13. a common iconographic represe

ill exhibit such fierce tendencies and appetites, these offerings act as lures to attract them. second, as the goal of such rituals is connected with a tantric buddhist program, such profane substances, which are indicative of sa.s.ra, are transmuted into sacred substances within the environment of the ritual site to suit ritual ends. these references to flesh and blood are also indicative of the symbolically antinomian nature of tantric practice, which recognizes distinctions like pure and impure, sacred and profane, to be equally empty from the perspective of non-duality between subject and object.121 these concepts will be explored further below. nonetheless, on a relative level, sacred objects consecrated for ritual use are certainly distinguished from the profane substances from which

BLAVATSKY H P ANTHROPOGENESIS

e bad stepped out of the divine spiritual circle and fallen into physical male and female generation. this sign, from the end of the third race, has the same phallic significance as the "tree[[footnote(s* in the esoteric philosophy it is male and female, or hermaphrodite; hence the bearded venus in mythology* therefore, putting aside its religio-metaphysical aspect, the cross of the christians is symbolically far more phallic than the pagan svastica[[vol. 2, page] 31 the horses of sukra's car. of life" in eden anouki, a form of isis, is the goddess of life; and ank was taken by the hebrews from the egyptians and introduced by moses, one learned in the wisdom of the priests of egypt, with many other mystical words. the word ank in hebrew, with the personal suffix, means "my life" my being

is chantong "he of the 1,000 eyes" when he is endowed with a thousand arms and hands, on the palm of each of which is represented an eye of wisdom, these arms radiating from his body like a forest of rays. another of his names is lokapati and lokanatha (sanskrit "lord of the world; and jigtengonpo (tibetan "protector and saviour against evil" of any kind. padmapani, however, is the "lotus-bearer" symbolically only for the profane; esoterically, it means the supporter of the kalpas, the last of which, the present maha-kalpa (the varaha, is called padma, and represents one half of the life of brahma. though a minor kalpa, it is called maha "great" because it comprises the age in which brahma sprang from a lotus. theoretically, the kalpas are infinite, but practically they are divided and sub

no more (vol. 2, p. 427 "pneumatologie[[vol. 2, page] 208 the secret doctrine. the reader may inquire why we speak of dragons at all? we answer: firstly, because the knowledge of such animals is a proof of the enormous antiquity of the human race; and secondly, to show the difference between the zoological real meaning of the words "dragon "naga" and "serpent" and the metaphorical one, when used symbolically. the profane reader, who knows nothing of the mystery language, is likely, whenever he finds one of these words mentioned, to accept it literally. hence, the quid pro quos and unjust accusations. a couple of instances will suffice. sed et serpens? aye: but what was the nature of the serpent? mystics intuitionally see in the serpent of genesis an animal emblem and a high spiritual esse

being cheated. it is by this tantalizing process of a continued curse that nature lives (vide "cross and circle" part ii) the allegory of adam being driven away from the "tree of life" means, esoterically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed

that stare him in the face, unless he begins by accepting ancient traditions. therefore, in saying that we believe absolutely in ancient records and universal legends, we need hardly plead guilty before the impartial observer, for other and far more learned writers, among those who belong to the modern scientific school, evidently believe in much that the occultists do: e.g, in "dragons" not only symbolically, but also in their actual existence at one time "it would have indeed been a bold step for anyone, some thirty years ago, to have thought of treating the public to a collection of stories ordinarily reputed fabulous, and of claiming for them the consideration due to genuine realities, or to have advocated tales, believed to be time-honoured fictions, as actual facts; and those of the

BLAVATSKY H P COSMOGENESIS

ic sanskrit, of all that the pundits of col. wilford had heard from him about adam and abraham, noah and his three sons, etc, etc[[vol. 1, page] xxxii introductory. the gods of many nations. thus, though the mother of mercury (budha, thot-hermes, etc, was maia, the mother of buddha (gautama, also maya, and the mother of jesus, likewise maya (illusion, for mary is mare, the sea, the great illusion symbolically- yet these three characters have no connection, nor can they have any, since bopp, has "laid down his code of phonetic laws" in their efforts to collect together the many skeins of unwritten history, it is a bold step for our orientalists to take, to deny, a priori, everything that does not dovetail with their special conclusions. thus, while new discoveries are daily made of great ar

ho always gives correct facts, although his conclusions are very frequently erroneous[[vol. 1, page] 73 the dragon and the logoi (b "the "dragon of wisdom" is the one, the "eka (sanskrit) or saka. it is curious that jehovah's name in hebrew should also be one, echod "his name is echod: say the rabbins. the philologists ought to decide which of the two is derived from the other- linguistically and symbolically: surely, not the sanskrit? the "one" and the dragon are expressions used by the ancients in connection with their respective logoi. jehovah- esoterically (as elohim- is also the serpent or dragon that tempted eve, and the "dragon" is an old glyph for "astral light (primordial principle "which is the wisdom of chaos" archaic philosophy, recognizing neither good nor evil as a fundamenta

hansa (whether "i "he" goose or swan) is an important symbol, representing, for instance, divine wisdom, wisdom in darkness beyond the reach of men. for all exoteric purposes, hansa, as every hindu knows, is a fabulous bird, which, when given milk mixed with water for its food (in the allegory) separated the two, drinking the milk and leaving the water; thus showing inherent wisdom- milk standing symbolically for spirit, and water for matter. that this allegory is very ancient and dates from the very earliest archaic period, is shown by the mention (in bhagavata purana) of a certain caste named "hamsa" or "hansa" which was the "one caste" par excellence; when far back in the mists of a forgotten past there was among the hindus only "one veda, one deity, one caste" there is also a range in

tors- the sons of the fire (a. learn there is neither first nor last; for all is one number, issued from no number (b (a) these terms, the "sons of the fire" the "sons of the fire-mist" and the like, require explanation. they are connected with a great primordial and universal mystery, and it is not easy to make it clear. there is a passage in the bhagavatgita (ch. viii) wherein krishna, speaking symbolically and esoterically, says "i will state the times (conditions. at which devotees departing (from this life) do so never to return (be reborn, or to return (to incarnate again. the fire, the flame, the day, the bright (lucky) fortnight, the six months of the northern solstice, departing (dying) in these, those who know the brahman (yogis) go to the brahman. smoke, night, the dark (unlucky

e rod" of the fourth race. whereas with the hindus and aryans generally, the significance was manifold, and related almost entirely to purely metaphysical[[footnote(s* this was the symbol of the "holy of holies" the 3 and the 4 of sexual separation. nearly every one of the 22 hebrew letters are merely phallic symbols. of the two letters- as shown above- one, the ayin, is a negative female letter, symbolically an eye; the other a male letter, tza, a fish-hook or a dart[[vol. 1, page] 115 manifested symbols. and astronomical truths* their rishis and gods, their demons and heroes, have historical and ethical meanings, and the aryans never made their religion rest solely on physiological symbols, as the old hebrews have done. this is found in the exoteric hindu scriptures. that these accounts

BLUE EQUINOX

f honour through renunciation. the degree of knights of east and west is but a bridge between the first and second series; but it is important, for in that grade a new pledgeform must be signed, and the new knight vowed to devote his life to the establishment of the law of thelema. the members of the fifth degree are responsible for all that concerns the social welfare of the order. this grade is symbolically that of beauty and harmony; it is the natural stopping-place of the majority of men and women; for to proceed farther, as will appear, involves renunication of the sternest kind. here then is all joy, peace, well-being on all planes; the sovereign prince rose croix is attached equally to the higher and the lower, and forms a natural link between them. yet let him look to it that his e

BOOK OF PLEASURE

archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies*(1. the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, y

and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? this having once been (even symbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he*(3) having become the gratifier by his law. the new law shall be the arcana of

egin to think. vacuity* is obtained by exhausting the mind and body by some means or another. a personal or traditional means serves equally well, depending on temperament; choose the most pleasant; these should be held in favour, mantras and posture, women and wine, tennis, and the playing of patience, or by walking and concentration on the sigil, etc, etc. none is necessary to him who has (even symbolically) for a moment by the "neither-neither" conquered the dual principle (conception, his ego is free from gravity. if the sigil is made an obsession by continual apprehension, its realization may happen at any moment, in the form of inspiration. this is done by reverting the mind to the sigil when one is extremely worried- the time of exhaustion is the time of fulfilment. at the time of e

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ected orchards and gardens, where his phallic image was prominently displayed. the priapic wand is, in effect, a representation of a phallus (penis. although only used in a few rituals (if you so desire, you will need one. it should be about twenty-one inches in length overall with the last eight or nine inches carved in the shape of a male organ. an alternate design, which represents the phallus symbolically, is a wand ending in a pine-cone. 90/ buckland's complete book of witchcraft ess lights the parchment from the altar candle and holds it so that as it burns the ashes fall into the bowl of earth. as s/he does so, s/he says: priest/ess "lord and lady, receive these our seeds. let them germinate in our minds and our hearts. let them prosper and grow to maturity, for we will care for the

CASE PAUL F THE BOOK OF TOKENS

self. 7 therefore is the end of all wisdom hid within the one word a th h, thou. what thou seekest, truly that thou art. the treasure thou journeyest afar to find is the jewel of eternity in thy heart of hearts [188] comment on tav* tav, pronounced tahv. transcribed as "th. the number 400. meaning: mark, or cross. the administrative intelligence. 1 as the final letter of the hebrew alphabet, tav symbolically represents completeness, or the end of manifestation. the letter-name tav, th v, however, subtly conveys the idea which the meditation calls "the end which is without end. for in hebrew the letter v is used as the conjunction" and, so that the letter-name th v suggests "end" by th and "continuation" by v. 2 the doctrine of the fourfold activity of spirit occurs again and again in the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, is a ritual that permeates all cultures. in egyptian mythology, isis, the sister-wife of osiris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of

siris, sought and reassembled his body after his murder and dismemberment by his brother seth. in this connection, she took on the role of the goddess of rebirth, the bone goddess, and restored him in a more evolved form. the annual celebrations of this event coincided with the rising of the dog star, sirius, which heralded the flooding of the nile and the restoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier f

oring balance and self-esteem and so preventing food binges. a healing ritual with coloured glass this method of healing is one of the oldest in traditional folk magick, using the equivalent of the ceremonial elemental substances that i wrote of in chapter 6. folk magick was originally based on substances that have comprised the diet of ordinary people for thousands of years. they are all infused symbolically as well as actually with the life force* empower your water, if you wish, and pour it into the chosen coloured bottle. close your bottle and surround it with a circle of fruits, unprocessed food, flowers or crystals of the colour to be used. leave space between the bottle and the edge of the circle* inside the circle, to the north of the bottle, place a large golden, white or orange v

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

many millions of years and into the present day. to me the human race so often seems to be like a herd of bewildered and lost sheep. in fact, look at how many times throughout known history the tost sheep' symbolism has been used to describe our plight. we have somehow become detached from our higher potential, our power 3 w 4. and the truth shall set you free source; again, we see this portrayed symbolically throughout history and cultures in phrases such as lost children' who have become disconnected from 'the father. the story of the prodigal son in the new testament is an obvious example. i believe that, symbolically, this is precisely what has happened and the consequences of that explain so much of the world we live in today. i feel it is impossible to appreciate what has happened un

ch has meant that, as is widely acknowledged, only a fraction of our brain's potential is actually used. some more good news to celebrate- we are in the time when a process is unfolding which will reunite those dna spirals within us. my goodness! what we will then be able to know, remember, and do, will beggar belief from today's perspective. it is possible that these genetic events are described symbolically in the tale of adam and eve and the term 'the fall of man. you can also find many references in the ancient texts and legends to 'gods' coming from the skies to control humanity 12..and the truth shall set you free and impregnate women. in the bible, genesis 6:4 says that "the sons of god came in to the daughters of men, and they bore children to them. the term 'sons of god (which is

han those religions (such as christianity) which condemn it as 'evil. the fourth dimensional prison warders wish to prevent us from knowing who we are, how we have been imprisoned, and how we can get out of prison. making us confused and dividing us into factions, religions, and tongues was part of the prison warder strategy. if you read the story of the tower of babel, you can see this described symbolically "at first the people of the whole world had only one language and used the same words. as they wandered about in the east, they came to a plain in babylonia and settled there. they said to one another 'come on! let's make bricks and bake them hard. so they had bricks to build with and mortar to hold them together. they said 'now let's build a city with a tower that reaches to the sky

tc. the prison warders manipulate the elite, the elite manipulate the brotherhood network, and the brotherhood network manipulates the world. each lower level doesn't know what the level above knows, and none of them knows what the prison warders know. it is a manipulators' paradise, with most people within it not knowing what they are part of or what the final goal will be. you could describe it symbolically as the clear-sighted (ets) manipulating the partially-sighted (global elite/brotherhood, who then manipulate the blind (the mass of humanity. with the united states now created and in brotherhood hands, the control of the world could be 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 theo

osevelt's personal military attache in istanbul, by admiral wilhelm canaris, the head of the german secret service, and later repeated by fritz von papen, the german ambassador. all the messages which earle sent to roosevelt detailing the 112..and the truth shall set you free offer of surrender were ignored.32 the manipulators wanted the war to continue until the world was changed in their image. symbolically, the roosevelt mansion (on east 65th street in new york) was next door to the headquarters of the council on foreign relations! while hell was being visited upon this planet for a second time in twenty-five years, the elite were right on course. as in the first war, the idea was to win the peace once it was all over, and to leave the world at the end of the war in a situation that cou

DAVID ICKE CHILDREN OF THE MATRIX

h humans to seed a large race of people. ruled by the gods 33 sense, although there is still a case for it to be a lion, also. sirius is connected with the colour red because it looks red when it appears over the horizon.12 red is the colour used for sirius in ritual and symbolism. for a long period of its existence, the sphinx was coloured red. it was an obvious conclusion that this could relate symbolically to mars, the "red planet, but in the face of the other evidence, sirius is perhaps more likely. the queen's shaft in the great pyramid was designed to point to sirius, according to modern researchers. robert temple presents a wealth of interconnecting evidence to support his belief that an amphibious race from sirius came to the earth in far ancient times and brought with them the kno

population (just as the illuminati seek to do today with war, famine, and disease. the decision by the anunnaki to withdraw to the shadows could even have involved an outside intervention of some kind because it is clear that there are many extraterrestrial groups with varying agendas at work who find this planet of great interest. whatever the cause, the anunnaki went underground, literally and symbolically, and used certain hybrid bloodlines to do their dirty work in the human arena. the "divine right of kings (and presidents, and bankers) you can appreciate from the genetic reason for enlil's elevation over enki that the anunnaki are fiercely hierarchical and that hierarchy is decided on the basis of bloodline and genetics. exactly the same theme is followed by the "human" bloodlines t

nded paris on major vortex points on the earth's energy grid and built underground chambers outside the original settlement to harness that energy in their rituals and sacrifices to the goddess diana. that very site is still an underground chamber. it is called the pont de l'alma tunnel where princess diana, named after the goddess, was murdered on sunday, august 31st, 1997. the goddess diana was symbolically a "moon goddess" and the name pont de l'alma means "bridge or passage of the moon goddess. i tell the story of diana's assassination in great detail in the biggest secret,27 where you will also see the staggering obsession that the bloodlines and their illuminati network have with symbolism and ritual. everything they do is symbolism and ritual, and when you study this subject it is a

reate enough worker slaves for the agenda they had planned for the earth. eventually the human slaves were given the ability to procreate and this involved an infusion of far more mammalian genes, according to r.a. boulay in his excellent and highly recommended book, flying serpents and dragons, mankind's reptilian past (the book tree, usa, 1997. this change from clone to pro-creator is presented symbolically in the garden of eden story with eve being condemned to suffer the pains of childbirth. sex between their creations was the "forbidden fruit" symbolised in the eden story, boulay suggests. the "god" responsible for this development was enki. he was the serpent in the garden "tempting" eve and he was later to become extremely unpopular with the rest of the anunnaki leadership because o

e, it seems. ancient chinese sources say it was a home of the nagas, the "strange reptilian-like creatures, as they described them.12 they are reported to have traded with the chinese, but interestingly it is said that they never revealed themselves. they left their products and a price tag, but stayed out of sight until the chinese traders had departed" the figure 17: maidens of the serpent cult symbolically portayed in indian art serving the dragon: the past 117 nagas were reported to have a "special weapon" that paralysed their enemies and drained their life force. abductees have reported the same experience in modern times. snake worship continues in india today, of course. serpents of the far east the entire culture of china is based on the dragon and serpent race. once again, here wa

DAVID ICKE THE BIGGEST SECRET

either madeup characters to fit their symbolism or vaguely based them on living people who theyusually massively misrepresented. here are some examples of codes in the bible. a commontheme in all mystery school traditions is of 12 disciples, knights or followers surrounding adeity. the number 12 is a code, among other things, for the 12 months of the year and thehouses of the zodiac through which symbolically travels the sun, the god, symbolised as13. this is the sacred 12 and one as some people describe it and it is one major reason whythe numbers 12 and 13 keep recurring. thus you have the 12 tribes of israel, 12 princes of83ishmael, 12 disciples or followers of jesus, buddha, osiris and quetzalcoatl. there isalso king arthur and his 12 knights of the round table (the zodiac circle, himm

g equinoxand, for the more initiated, the bloodlines which go back to the reptilian gods. in theearly manuscripts of the grail stories, the holy grail is called the sangraal. how closethis is to the sang raal, the old french term meaning blood royal. this royal blood, aswe shall establish, was the bloodlines of the reptilian-human crossbreeds and hadnothing to do with jesus.the sun god composite, symbolically known as jesus, was transformed into asupernatural son of god by the man we call st paul, whose original name in the storieswas saul of tarsus. officially, st paul was born to judean parents and, like them, becamea roman citizen, despite being a pharisee and a strict adherent to the hebrew religion.who else was supposed to be a judean who became a roman? josephus, the pseudonymfor pis

the philosophy knownas calvinism. he changed his name again from cohen to calvin to make it moreacceptable to the english who now became the prime target of this new religion- yetanother created by the same source as all the others. calvinism was a designer religionfor the next stage of the plan. it focused rigidly on the ten commandments of mosesand the old testament texts (taken literally, not symbolically of course. but this wasthe crucial bit. up to this point the christian religion had banned usury, the charging ofinterest on loans. now, with the black nobility bankers manoeuvring to take overengland, a christian country, using the outwardly christian aristocracy, the time hadcome to end that rule and make usury the norm. calvinism, therefore, supported thecharging of interest and on

ple like mikhail gorbachev and borisyeltsin. gorbachev, a reptilian shape-shifter, was used by rockefeller and kissinger tobring down the soviet union to allow those countries to begin the process of integrationinto the european union and na to. yeltsin was speaking at trilateral commissionevents before he became president of russia. you find the hand of david rockefellereverywhere, for instance, symbolically up the backside of the glove puppet calledmaurice strong (bil, comm 300, the canadian oil millionaire or billionaire, who hasmassively manipulated the environmental movement as the first director t)f the unitednations environment agency and the top man at the 1992 earth summit in brazil.wherever david rockefeller goes the stench of corruption, manipulation, and genocide,follows. which

cularly involved with sacrificing babies.10choronzon relates to chronos, the greek version of nimrod. according to greeklegend, chronos swallowed his children as fast as they were born because he feared theywould overthrow him. chronos was the most powerful of the titans, the greek name forthe giants who resulted from the interbreeding of the reptilians with the human,daughters of men. greek myth symbolically referred to them as children of the unionbetween heaven (extraterrestrials) and earth (humans. chronos was the father of zeuswho survived because his mother hid him from her child-killing husband. zeus laterwaged a victorious war against his father and other titans and then ruled as the king ofgods over a dynasty awash with child sacrifice. as you connect the different peoplesacross t

DAVIDSON DAN SHAPE POWER

e atomic level, even the simplest atomic particle has form and structure. figure 5.2.1-1 depicts the vortex flows of a complex atom. a complex atom with many orders of aetheric stress vortex flows (lines. a simple atom like hydrogen would have figure 5.2.1-1. cross section of vortex stress flows of complex atom 5.2.2 a circle the circle, the two-dimensional locus equidistant from a point, is used symbolically throughout history as a symbol of the unity of all things, the basic icon of deity. as a shape power symbol, the circle acts to focus the primordial energy of the universe at the circle's center. testing with clairvoyants showed that the maximal power of the circle could be obtained by drawing the circle starting at the bottom of the circle. thus we see that there is more to the physi

DEMONIC BIBLE

necronomicon or the sacred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may spend a lifetime performing. the goal of the working is to symbolically open the gates of hell and become one with the forces of darkness. these dark forces may or may not have an independent existence apart from man s belief in them but, whatever they may be, these forces exist in an acausal non spatial reality apart from the causal world in which we usually function. this ritual system allows the magician to become a nexus or gate to these acausal force

favor. come forth, n, and manifest thyself (drink from chalice) crossing the nine spheres (or nine angles between the worlds) the nine angles separate the causal from the acausal. if the dark gods or demons invoked in these rituals have a literal existence apart from the subjective reality of the magician then it may be said that these spirits exist in the acausal outside the causal world. having symbolically crossed the gates of hell and opened the locks of the abyss, the magician may be seen as being influenced, to a certain degree, by what is traditionally called the demonic. this influence generally occurs at a subconscious and subrational level and may be experienced mostly in dreams. crossing the nine spheres is a way for the magician to look into the abyss (look beyond the causal an

ayre: chr the thirtieth ayre: tex waging war on the heavens this section was not included in the first edition of the demonic bible but was a part of the rituals as i performed them. it was not included since the heavens have been conquered and the practitioner of the demonic bible, therefore, does not need to perform this ritual. i include this ritual now only for the sake of completeness. after symbolically entering the 666th dimension and standing at the center of the universe, i invoked the names of the four princes of hell, the eight sub-princes of hell, and all the minor demons listed in the grimoire of abramelin the mage, commanding them to join the ranks of my army so that i may wage war on the heavens. then i said: i will now rise up waging war on the heavens, by stealth i will co

ifer has risen, the dragon has awakened, the gates have been opened, the heavens have been conquered. the ancient ones rule once more. the age of lucifer has begun the aeon of lucifer has begun. i speak the word of the aeon and i become magus of the aeon. i have become magus of the aeon of lucifer. by thelema and by xeper i have attained deitus. by my will, i have come into being as a god. having symbolically conquered the heavens and declared the start of a new aeon, i recited aleister crowley s book of the law and michael aquino s book of coming forth by night, statements from the dark lord in the forms of horus and set. thereafter, the words of the dark lord manifested through me: the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the ga

DION FORTUNE MYSTICAL QABALA

what we already know concerning the principles represented by the tree, and to add to our knowledge of the tree all that is available concerning the significance of the ancient deities. 13. this is, obviously, of great intellectual value-but there is another value which does not so readily appear to the average man who has had no experience of mysteryworkings; the performance of a ceremonial rite symbolically representing the working of the force personified as a god, has a very marked and even drastic effect on the subconscious mind of any person who is at all susceptible to psychic influences. the ancients had brought these rites to a very high pitch of perfection, and when we moderns are trying to reconstruct the lost art of practical magic we can go to them with great profit. the whole

to kether; the line to chokmah; the two-dimensional plane to binah; consequently the three-dimensional solid naturally falls to chesed. 26. but more is signified in this connection than a mere random series of symbols. the solid essentially represents manifestation as it is known to our three-dimensional consciousness. we cannot conceive of one- or two-dimensional existence save mathematically or symbolically. chesed, as we have already noted, is the first of the manifested sephiroth; therefore how naturally does the symbol of the solid figure come into line with the rest of its symbolism. the solid figure used for the purpose of symbolising chesed is usually the pyramid, which is a four-sided figure, consisting of three faces and a base, thus expressing the numerological quality of chesed

it in his novels, into [page 226] which so much of the sphere of netzach enters. it is by means of dance and sound and colour that the netzach angels are contacted and evoked. the worshipper of a god in the sphere of netzach enters into communion with the object of his adoration by means of the arts; and in proportion as he is an artist in some medium or other, and can therein represent his deity symbolically, will he be able to make the contact and draw the life into himself. all rites which have rhythm and movement and colour in them are aworking in the sphere of netzach. and as hod, the sphere of magical workings, draws its force from netzach, it follows that any magical operation of the sphere of hod must have a netzach element in it if it is to be ensouled effectually; and in order to

DION FORTUNE PSYCHIC SELF DEFENSE

can explain it in terms of the known psychology of hypnosis, the hypnotist in the case being an astral entity. there is an operation in magic known as "assuming the god-form" in which the operator identifies himself in imagination with the god and so becomes a channel for its power. it is one of the special modes of egyptian magic wherein the priest always wore a mask to represent the animal head symbolically attributed to the god he represented. this imaginative identification is a method well known in occultism and is often employed in order to enter into the inner life of a plant or a crystal as a mental exercise. the effects of it are very marked and very peculiar. i am inclined to think that it is this method, combined with hypnosis, which is used by the obsessing entity, which first

DONALDTYSON SIGIL

thority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs

EMPERORS NEW RELIGION CHURCH OF SATAN

ritual] serves to sustain [15, p. 17] rituals serve as self-programming devices that maintain the follower s dedication to the religion, and they have a transfusing effect on the person s life. the satanic rituals includes the following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which the participant symbolically dies and is reborn as a satanist. 3. das tierdrama a reminder of one s animal heritage. 4. homage to tchort draws inspiration from russian folklore of various demons, which are summoned during the ritual. 5. the ceremony of the nine angles inspired by h. p. lovecraft, it is intended to emphasize potential. 6. the call to cthulhu also inspired by h. p. lovecraft, it reflects the dimnes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ruled by the man who had killed hiawatha s wife. here he performed a miracle of healing on the chief, who was mentally ill. deganawidah is said to have combed the snakes (evil and insane thoughts) from his head. the chief became an immediate convert. at the ceremony creating the league of five nations, he led in the planting of a tree of peace, and uprooting another tree, the peoples weapons were symbolically tossed into the hole. the league was a representative democracy well known to benjamin franklin and has been seen as one of the models upon which the united states government was finally created. deganawidah was only about 23 years old when he completed the task of uniting the people. according to the tradition, he then got in a canoe and left. where he went and what eventually happen

ituals tend to be for personal growth, healing, and the initiation of new ventures. these tend to be the most intimate meetings of the coven and rarely are outsiders admitted. full moon rituals are for the working of magic, banishing of unwanted influences, and assistance for those in need. central to the esbat is the ritual act of drawing down the moon, magically raising a whirlwind of power and symbolically drawing it into the circle within which the coven meets, as the energy is released, each member feels an empowerment for their life. sources: ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, minn: llewellyn publications, 1995. valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. esdaile, james (1808.1859) sco

es of the bible and from history. freemasons, however, developed his biography that included a murder by his artisan colleagues. hiram, in working on the temple, became aware of the word of god inscribed in the secret parts of the temple. he would not reveal what he had learned and his noncollegial reticence cost him his life. his death then became integral to the ritual initiation of members who symbolically die and are reborn into the craft. the masonic worldview begins with three fundamental realities. first, there is a omnipresent, eternal, boundless, and immutable principle that is ineffable, beyond any limiting descriptors of human language, the end-point of all metaphysical speculation, the rootless root and the uncaused cause. natural law is a representation of the permanency of th

ps of right-hand observers and left-hand observers. in distinction to the ascetic worlddenying approach to the religious life, tantra does not offer enlightenment as a result of denying the material world, but from using it. tantric practice takes things specifically denied to the ascetic and accepts them as the means of overcoming the world and gaining enlightenment. the righthand path does this symbolically, the left hand path actually eats denied food and participates in denied activities. most controversial of all is sexual activity, for which tantrics have been most frequently criticized. the left-hand path of tantra involves participation in sexual intercourse as a means of union with the goddess. the right hand tantrism was expounded by sri aurobindo and pandit gopi krishna. lefthan

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t cities of the ancient world (1852. the next year he assisted walter savage landor in a new edition of imaginary conversations. in 1870 mackenzie married alexandrina aydon, daughter of a freemason. his marriage became the occasion of his joining the craft in the same year. he was author of the royal masonic cyclopaedia (1877) and also planned a work called the game of tarot: archaeologically and symbolically considered, which was announced but not published. in 1861 mackenzie visited the famous french occultist eliphas levi (alphonse louis constant) in paris and published vivid personal recollections of the man and his outlook in the rosicrucian, the journal of the societas rosicruciana in anglia. he also studied occultism with frederick hockley (1808.1885. mackenzie s other literary publ

psychologist-philosopher carl g. jung who, in flying saucers: a modern myth of things seen in the skies (1959, characterizes the appearance of ufos as indicative of psychic change. which may be expected when the spring-point enters aquarius. according to grosso the ufo image inspires fantasies and dreams and, more profoundly, draws archetypal material from deep within the collective unconscious. symbolically the disc shape of the flying saucer represents psychic wholeness, a resolution of the conflict between rational (conscious) thought and intuitive (unconscious) feeling. to jung, however, the notion of a materialized psychism. grosso s psychoterrestrial. opens a bottomless void under our feet and surpasses our comprehension. it is absurd to propose that psychic projections throw back a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

een, what rituals and observances would f c 2= f: e$ they have included? and, without rabbis, priests, or imams, who would have lead the rituals? we know that ablution and prostration would have been significant components. both jews and muslims also pray while standing. we know that the ritual breaking of bread and sipping of wine to respectively acknowledge the divine presence in all matter and symbolically demonstrate mastery over the power of illusion would have been root hebrew practices. these ritual observances later evolved into the eucharist in pauline christianity. if we strip away official holy days that were assimilated from indigenous religions, what holidays would have been celebrated? as in all ancient religions and cultures, the original hebrew new year was celebrated on th

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

entifying (as ficino had also done) the angelic world with what the philosophers call the intelligible world. the highest of the three worlds is called "by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tabernacle into three parts.3 particularly in the third book of the heptaplus pico devotes himself to assimilating the doctrines of the "ancient hebrews" to those of dionysius. here he repeats the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, ed. garin, p. 185. 3 ibid, p. 187. 121 pseudo-dion

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

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

FULLER J F C SECRET WISDOM OF THE QABALAH

matter, we can expect no appeal from. the scientific mind; because the conception of the universe has changed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that

s universe so that it might be replaced by the water out of which it had been formed. to carry this illustration further: suppose that the four worlds of the qabalistic cosmology are represented by ice, water, steam, and gas, and that their final state is called electricity, or complete dematerialization (no-thingness; then the ultimate object of the messianic act is to re-establish this nirvana. symbolically, this potent mystery is depicted in the eucharist, or high mass, in which the bread and the wine are transmuted into the body and blood of christ; that is matter into god. as we have already stated, it was on account of the potency of this mystery that it was so heavily shrouded. here existed an idea which could either re-create divinity or plunge mankind into still deeper depths of d

union between the opposite sexes; but we cannot explain how this union results in the creation of life, or how it is that the child inherits instincts, talents, and defects, or possesses genius, or is born an idiot. here we are faced by mysteries which lead us deeper and deeper into unconscious realms- that is into realms beyond our reason- and when we enter these realms all we can do is to speak symbolically. instead, if we turn from the body to the soul, supposing it to be the bride of god and god the bridegroom, we may consciously realize that union has taken place; but when the spiritual child is born we cannot explain the divine process of creation, and the more we attempt to explain it the more obscure become our symbols, every one of which is in fact a lie, that is a misrepresentati

greed, and all the other instincts in man in an instant become slaves to this tyrant. the people are in fact filled with a god, for what the master says is the voice of the deity. yet his words cannot explain his illuminating vision; for all they can do is to translate the super-rational into the rational, that is to render comprehensible the incomprehensible form which he himself can grasp only symbolically. these words are drawn from his sentiments (nephesh) and his intellect (rua'h) and not from his spirit (neshamah; and should his sentiments be gross and his intellect crude, then will his symbols be gross and crude and so will be the words whereby he attempts to explain them. this brings us back to the opening words of this chapter: it does not matter what an intellectual man or woman

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

)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 be shaped along these lines; they are not arbitrary; they are theorderof spiritual procedure.thelit

GILBERT THE MAGICAL MASON

g of future events; they take food and drink, beget like men, and they die (see folio xvi. col. 1)thegreat solomon is said in the talmud to have been able to coerce ashmodai, a king of demons, to procure for him, the shamir, a stone of intense hardness, diamond or emery possibly, with which the stones of the temple were cut and hewn without noise of hammer .insome references this shamir is called symbolically an 'insect. this quaint conceit expanded into a narrative formed at one time a lecture in the english royal arch masonic rite; of this i have an original mss dated about 1800.ithas since been dropped out of the ritual.theopinions of the rabbis as to the origin of the devils has varied, some schools teaching that all arefauenangels, elementals and men, while others have asserted that t

ests a ring or circle. reference must be made to the two tables of stone, exodus xxii and xxiv, on which were written the ten commandments of jehovah; the first pair was broken by moses; the second set was preserved in the ark in horeb, and was later on placed in the temple of solomon. note that the two pillars at the entrance of the temple of solomon were not of stone but of brass; they are said symbolically to represent the stone pillars of seth, enoch and hermes, of which many works make mention, but in regard to which i am unable to find any real information, although josephus is said to mention them in his first book of antiquities, and two pillars erected before the noachian deluge are referred to in ancient masonic charges, for example in the 'cooke ms' of the 15th century, it is na

GLOBAL FREEMASONRY

y the ideas of the ancient greeks. and, in his work entitled fedaih-ul-batinniyye, he demonstrated the perversity of the teachings of the ismaili sect, to which the ikhwan as-safa' belonged. enlightenment and the advent of the myth of evolution the materialist and evolutionist ideas adopted by masonic organizations such as the rosicrucians or the ikhwan as-safa, expressed secretly, but most often symbolically, became more open as the catholic church's social power weakened in europe. as a result, these pagan teachings, which had gone underground for about 1,000 years because of the politi- dej the theory of evolution revisited revolution: france was turned into a sea of blood. cal and intellectual dominance of christianity, came into vogue again among thinkers in seventeenthand eighteenth

GNOSTIC HANDBOOK

cle are seen reflected in egyptian temple architecture. the general style of egyptian temples includes a great court, vestibule, hypostyle hall and the great seat. this design was later adapted into what became the israelite sanctuary and kings solomon s temple. in general, the egyptian temple was surrounded by a massive wall of mud-brick. this wall isolated the temple from it surroundings, which symbolically represented the forces of chaos. metaphorically the mud resulted from the union of heaven and earth. the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was entered through two pylons, beyond whi

GOETIA LUCIFERIAN

, but will take human shape at the command of the sorcerer. haagenti makes men wise by wisdom brought on various subjects, generally within an initiatory context. it is said haagenti makes water from wine, water into wine which represents that this spirit may bring simplified meanings of difficult initiatory concepts, that of the art of sorcery. it is said he may transmute metals into gold, which symbolically represents the same of initiatory work. w crocell crocell is the forty-ninth spirit also known as crokel. he appears in the form of a angel, shrouded and pale like the dead (not unlike astaroth, the luciferic spirit guide. he is a mighty duke who is very strong in presence, who speaks in mystical tongues and poem of self-illuminating or hidden things. he brings the sounds of rushing o

GOLDEN DAWN RITUALS K

s minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this title, abeignus" t

and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty

GOLDEN DAWN RITUALS Z2

are witnesses in the judgment hall of osiris. past hierophant or past hierophantiste1 z-2 the formulae of the magic of light& an introduction to the practical working of the z.2 formulae by 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 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner kn

GOLDEN DAWN RITUALS Z3

or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate 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 admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock

oud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, during the whole of the ceremony of admission, will usually appear to be somewhat automatic and vague. the reception and consecration take place symbolically in the darkest part of twklm. the moment this is finished, the candidate is conducted to the foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also

man, the symbols are unbalanced in strength, some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them. at the same time this creates a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in darkness. now, also, the higher self is enabled in reality to form a link with him, if the human will of the natural man be in reality consenting th

GOLDEN DAWN RITUALS ZAM21

ts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of 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 tha

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

zation in egypt in the eleventh millennium bc. moreover, the disposition of the pyramids had not been arrived at by any random or accidental process but seemed to have been deliberately chosen because it marked a precessionally significant event: the lowest point, the beginning, the first time in orion s 13,000-year up cycle. i knew that bauval believed this astronomical event to have been linked symbolically to the mythical first time of osiris the time of the gods, when civilization had supposedly been brought into the nile valley and that his reasoning for this derived from the mythology of ancient egypt which directly associated osiris with the orion constellation (and isis with sirius).11 had the historical archetypes for osiris and isis actually come here in 9 skyglobe 3.6 10 persona

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

den dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microcosm. to attract an enochian deity into this circie (and hence into the microcosmn of the magician) requires an invocation. a triangle should be drawn outside your circle in order to attract an enochian deity finto your macrocosm (but not your microcosm. this attraction requires an evocation. one example of an evocation is crowley's well-known materiali

e great pristine force, which underlies all organic and inorganic matter. h.p. blavatsky, glossary to the voice of the silence the practice of alchemy has often been associated with the chemical process of turning base metals into gold. how-ever, enochian magick recognizes another important branch of alchemy- turning ignorance into wisdom, sickness into health, and mortality into longevity. it is symbolically called the philosopher's stone, the stone of the magician, and it works through a magical process of transmutation. it is not just a physical process but mental as well. the 'base metal' is the human body and mind, and the 'pure gold' is the body immunized against sickness and age with mind enl ightened to the true nature of things. within and around the human body is an aura, a subtl

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ge, niebuhr takes his horses out of the cart, and leaves him sitting thereon. neither was any sickness from pestilence perceived in that village; but in all the villages ai'ound the plague did mightily rage. so far schulze's homely narrative. eemoving the pot-hook off the hearth seems to stand for leaving the house open: from a deserted house death has nothing to take. as the retiring householder symbolically 'lets down the haal on the hearth' the new one on taking possession must' tuck it up' again^ running round the house or village resembles that carrying of the ram round the city, and the undressing agrees with the roman custom. then, as the plague is slow of foot, she gets herself driven into the village in a cart, or lugged in pickaback, like homesprites and will o' wisps that jump o

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

protection against vermin. need-fire. 607 but tobler 252b says, what boys call de tiifel hdla is spinning a pointed stick, with a string coiled round it, rapidly in a wooden socket, till it takes fire. the name may be one of those innu merable allusions to loki, the devil and fire-god (p. 242. nic. gryse, in a passage to be quoted later, speaks of sawing fire out of wood, as we read elsewhere of symbolically sawing the old woman in two. the practica of berthol. carrichter, phys. in ord. to maximilian ii, gives a description (which i borrow from wolfg. hildebrand on sorcery, leipz. 1631. p. 226) of a magic bath, which is not to be heated with common flint-and-steel fire: go to an appletree which the lightning hath stricken, let a saw be made thee of his wood, therewith shalt thou saw upon

nniens; dynfari cum sonitu iens. 1 our luft i include under the root liuban, no. 530, whose primary meaning is still obscure; conf. kliuban kluft, skiuban skuft. air. the winds. 631 thus personification already peeps out in mere appellatives; in the mythic embodiments themselves it is displayed in the most various ways. woodcuts and plates (in the sachsenspiegel) usually represent the winds, half symbolically, as blowing faces, or heads, probably a fancy of very early date, and reminding us of the blowing john shead that whirls herodias about in the void expanse of heaven (p. 285. the winds of the four cardinal points are imagined as four dwarfs: undir hvert horn (each corner) settu)?eir dverg, sn. 9 (p. 461) t; but by the greeks as giants and brethren: zephyrus, hesperus, boreas, notus (h

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arranged so that it serves its purpose and performs its functions symbolically and practically. its appointments are such as to make for efficiency in the work to be done, and regularity in practices performed therein. these arrangements and appointments are explained hereinafter. 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

nto all" the master of every lodge is the master-servant. that title and position have been bestowed upon one because of ability, character, worthiness, and willingness to serve. the master of each lodge is, by virtue of the constitution, the ritualistic executive of the lodge, limited in his acts only by the constitution and the decrees of the imperator, the grand master, or the supreme council. symbolically, he is the greatest light of each temple, and each lodge. he is the imperator's representative in each temple, and the grand master's representative in each lodge. his place is in the east, from whence all knowledge comes. he stands in the east at all convocations and lectures, to act as a medium .the master messenger.for the radiation of light and the dissemination of knowledge [36]

the truth, however. as far as legend is concerned, we are informed in our own records that man first used the symbol of the cross when, in egypt, or possibly atlantis, a mystic stood at sunrise upon a plain, and, looking toward the east, he raised his arms to a level with his shoulders in adoration of the sun.the giver of life. then, turning to face the west to salute the place where life ended, symbolically, he found that his arms and body, while in the act of salutation, formed a shadow on the ground before him, cast by the rising sun. the shadow was in the form of the cross, and to him it meant that life was but a shadow .the shadow of the cross. an explanation, often offered by the wise, is that the origin of the cross was in the crux ansata of the egyptians.the cross with the oval op

n the act of salutation, formed a shadow on the ground before him, cast by the rising sun. the shadow was in the form of the cross, and to him it meant that life was but a shadow .the shadow of the cross. an explanation, often offered by the wise, is that the origin of the cross was in the crux ansata of the egyptians.the cross with the oval opening at top, often seen in egyptian designs and used symbolically in egyptian and mystical eastern writings. the crux ansata, called the cross of life, was designed by the egyptians and mystics to represent the continuity or immortality of life. the statement that in time the oval, or upper part of the crux ansata was closed into one perpendicular piece, thereby giving the original of the cross we use, is a mistake, for in our records we find, as wi

rs.air, fire, and water. at the center of the large rose is the microcosmic rose cross, an unfolded cube with a five-petaled rose at its center. four barbs emerge from behind this cross, pointing into the four directions in space. the complete symbol or "encyclopedic" rose cross symbolizes all the majesty, power, beauty, and protection of the rosicrucian order [76] the rosy cross mechanically and symbolically formed [77] part six charts, explanations, and special subjects crystallography the mystery of dr. john dalton and his alchemical laws reprinted from the american rosae cruris of november, 1916 [79 [80] the magnet (in connection with the lessons of the first degree of temple monographs) in a number of lessons reference is made to the magnet, and the laws and principles demonstrated by

HANDBOOK OF EGYPTIAN MYTHOLOGY

d person. ptah became the particular patron of metalworkers and sculptors. that dwarfs were traditionally employed to make jewelry may have been a factor in the development of a dwarf form (pataikos) of ptah. the greeks later equated ptah with their bandy-legged smith god, hephaistos. deities, themes, and concepts 181 ptah was said to have invented the opening of the mouth ritual that was used to symbolically animate cult and ka statues and reanimate mummies. osiris was the mythical prototype for all mummies, so in coffin texts spell 62 ptah helps horus to break open the mouth of osiris and let him breathe again. during the new kingdom, ptah acquired a reputation as a compassionate deity. as ptah of the hearing ear, he listened to the prayers of ordinary people. the text known as the memph

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ocedures. oswald wirth's le livre de thoth: les 22 arcanes de tarot dessines a l'usage des inities sur les indications destanislas deguaita (edition limited to 100 copies with the twenty-two major trumps, hand-coloured, in a slip-case, was also published in 1889. it is unlikely that this book was known in great britain. a prospectus for k. r. h. mackenzie's the game of tarot, archaeologically and symbolically considered 'in preparation, in small quarto, with lilustrations in the text, and lilustrations in a separate case. price one guinea- reached at least the proof stage. mackenzie mentioned the book in a letter to westcott dated 7 august 1879. if this publication had ever appeared it would have antedated papus's le tarot des bohemiens by a number of years (see my themagidans ofthe golden

d to accept it. take care as you undo it that you do not tear it. when the original came to me it was folded, and the mark of the folding has been reproduced in the photograph. wherefore, i put it on a roller to send. i have been going to send it for months, but being so very busy, i kept putting it off. i have not yet made out the smallest print in it for want of time. the whole process is there symbolically. your letter stirred me up to send it. i abominate the b.b [iesuits, as you know, but, from my point ofview, i should not waste my time in any controversy with or about them. at one time, i was always writing letters to the papers. now, the one thing needful appears to me to be to concentrate yourself upon the one thing of attaining to adeptship of some sort. olcott and others have sa

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

itches who aren't psychic. i understand that witches don't have to be psychic, and or if you are psychic, you don't have to be a witch (peter hurkos doesn't claim to be a witch) when you are not born a witch you must be ordained at the age of seven. were you born a witch or ordained at seven? if you were. you know your heart is black (not in colour. it is still red like everybody elses. but it is symbolically black. and it will take three years to repent and become a someone else who isn't a witch. please if you don't mind, i would like to ask a few questions, if you are really a witch you will know the answers. if you don't know the answers i would believe you could be a witches apprentist. 1. who was the circle of corinth? 2. what is the blasted heart? 3. who was gauffridi? charlotte gad

INITIATION INTO HERMETICS

e the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the

ISIS UNVEILED

eiectridty, tp_ tti* it the spirit at fire. hie differenoe is purety blchemkal. 19. cf. geaenhu: a bdrrae and englia lericon, i. r 'oulam' 30. joho tiuotmo: sermm 35. 21. cf. toinm swinden: inqutrf into tht n^mmd plant t4 em: london, 1727. 22. bemtation. xvi. 8.9. digitizecoy google augustine's geocentric hell 13 over locates in the middle of the universe" the allegoiy having a double meaning: 1. symbolically, the central, spiritual sun, the su heme deity. arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only i

reign" whidi, in ita literal sense, is a palpable absurdity. but in/ samuel, z, his anointing by samud and initiation are described; and at verse 6th, samuel uses this ng- ni cant language. the spirit of the lord will come upon tbee and thou shalt prophesy with them re- ceived one degree of initiation and was symbolically described as "a c^d one year old" the catholic buae, from which the text is quoted, with charming candor says in a foot-note "it is extremely difficult to explain (meaning that saul was a child child of one year. that is, he waa good and like an ijinocent child" a

old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a kabalist. as shown above, in the old testamxru it is used by but one prophet ezekiel, the kabalist. in their mys- terious and mutual relations, the aeons or sepbiroth are represented in the kabala by a great number of circles, and sometimes by the figure of a han, which is symbolically formed out of such circles. this man is ze'ir anptn, and uie 243 numbers of which his figure consists relate to the different orders of the celestial hierarchy. the original idea of this figure, or rather the model, may have been taken from the hindq brahmfi, and the various castes typified by the several parts of his bodyt as king suggests in his gnohics. in one of the grandest and m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

four letters is ieve or ihvh (the he being merely an aspirate and the same as e) this process leaves us the two letters i and v (or, in another of its forms, u. then if we add the i in the u we have the holy of holies, we also have the linga and yoni and argha (ark or arc) of the hind s, the iswarra or supreme lord. in all this may be found mystically the arc- celestial replicating-in upon itself symbolically and anagrammatically and presenting itself as identical with the lingayoni of the ark of the covenant. gregory observes that the middle of the ark was the place of prayer made holy (consecrated) by the presence of adam s body (refer to the glyptic symbolism, the mystical engraving of the ark, facing p. 351) thence "man" was the cabalistic (rosicrucian) microcosmos or little world, in

KNOWLEDGE LECTURE ONE

f these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to osiris, and thereby justified, and the son of god; purified by suffering, strengthened by opposition, regenerate through selfsacrifice. such is the subject of the great

LAITMAN M THE KABBALAH EXPERIENCE

h e k a b b a l a h e x p e r i e n c e 142 a r e t h e r e o t h e r pat h s t o t h e c r e at o r? q: when i examine the questions in this book, i see that all the answers recommend studying the right kabbalah books. is it enough to study, or is there inner work that i should do, and if so, what is it? a: at birth, there is nothing that ties a person to spirituality. then, at the right moment, symbolically named in kabbalah, thirteen years, the creator sends a message to a person to come to him. from this moment on, a person must respond to that call. how? and how do you develop your own desire? for that purpose, kabbalists wrote their books. there is no other way to develop except by them, under the guidance of a teacher who helps reading the books correctly, in a group, where the will

LAITMAN M THE PATH OF KABBALAH

26 however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabbath is a special day because on that day the souls fill with the upper light. the only condition is that we must stay out of the way in this process. that is expressed symbolically in the rules of the sabbath. c h a p t e r 6. 2 a b r a h a m t h e pat r i a r c h in genesis: now the lord said unto abram 'get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that i will show thee. and i will make of thee a great nation, and i will bless thee, and make thy name great; and be thou a blessing. and i will bless them that bless

ny uncorrected desires are collected and then corrected and filled with light. therefore, these are good days, and must be met with joy, corresponding to their spiritual purpose. yom kippur completes the process of creation of the ten sefirot of the soul and renders the soul capable of receiving the light of the creator. this means that the soul is now prepared, yet still empty. this emptiness is symbolically consistent with the five prohibitions of yom kippur: eating and drinking, bathing, wearing perfume, wearing leather, and performing sexual intercourse. these prohibitions are joined with the ordinary sabbath prohibition, as the soul/vessel is not yet ready to receive the light of the creator. on the sabbath, the soul climbs to the world of atzilut by the power of spiritual forces that

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

stead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square was well-known, and was called neka. it is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the square was to build for ever, according to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemason

re, preserving by our unvarying actions the memory of certain facts and laws in nature. 41. because that is so, and because the laws of the universe must be universal in their application and must act down here as well as above, we held that the great architect expected from us a life in accordance with the law which he had made. the square was to be applied literally to stones and buildings, but symbolically to man fs conduct, and man must arrange his life in agreement with what obviously followed from these considerations; therefore the strictest probity was demanded, and a high level of purity, physical, emotional and mental. perfect rectitude and justice were required, and yet at the same time loving-kindness and gentleness, and in all cases gdoing unto others what ye would that they s

e masters and the path. they are mentioned here to show why it is that the j.d. acts between the w.s.w. and the w.j.w. and the s.d. acts between the r.w.m. and the w.s.w. they explain also why it is that the w.j.w. takes charge of the e.a.s, and the w.s.w. of the f.c.s, while the m.m.s may be considered to be under the immediate charge of the r.w.m. as the open lodge is a place where the brn. are symbolically undergoing the advanced course of evolution before mentioned, the officers who represent the principles in man must show those principles acting in relation to one another as they do in man in the course of that evolution. 412. the third aspect of the divine being is typified by the w.j.w. when he directs the passage from the labour of evolution to the refreshment of periodic rest; wh

ying to make a boy a good classical or mathematical scholar; far less attention seems to be devoted to making him a man of noble life, an honourable, unselfish, loyal and upright citizen. therefore about many of the most important points in life we are truly left to walk in darkness; and it is precisely from that particular sort of darkness that freemasonry delivers its candidates. therefore they symbolically acknowledge the existence of the darkness, and are willing to go forward through it in search of light. 479. moreover, as is said in the mystic charge, it also symbolizes the blank unconsciousness which follows the passage through the gateway of death, ere the subtler part of the physical body has fallen away. 480. the candidate wears a c c t c about his neck, with the loose end hangi

ity will have after death any con-sciousness at all of passing through this lowest region, but if it should happen so, he will be prepared to go through the experience calmly and without fear. 504. as the candidate approaches the w.j.w. fs pedestal he arrives at the second portal, and is there introduced to the elementals of earth and water, who are related to the region through which he has just symbolically come, which may be thought of as consisting of the solid and liquid sub-planes of the astral world. first he turns to the north and makes a suitable offering to the earth-elementals, and then to the south to make his offering to the elementals of the water. they are not the same creatures as those who were engaged in building the temple, but they stand quite definitely under their cap

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

rned greeks in later times. 105. the principal centre for the public work of these mysteries was the great pyramid, called in ancient egypt khut, the light. it was built on the most exact astronomical and mathematical calculations, and provided a veritable key in stone to the enigmas of the universe(*see the hidden life in freemasonry, pp. 228-30) 106. the initiates of the egyptian mysteries were symbolically engaged in the building of the pyramid, just as in our modern masonry we are engaged in erecting the temple of king solomon, both structures being intended to be emblematical of the building processes of nature. in the halls below the pyramid- those underground chambers which were mentioned by herodotus as being contained in an island, fed by a channel from the nile(*her. book ii, 124

of his people were not yet complete; by the building of his temple he had formed an outer centre of national worship, and he now desired that the mysteries, the heart of his people's religion and the centre of their spiritual consciousness, should also be purely jewish in their form. the ceremonial handed down from the days of moses was still egyptian, and the initiates of the mysteries were yet symbolically engaged in building the great pyramid, the house of light, and in celebrating the death and resurrection of osiris. even though it had no corresponding halls of initiation, king solomon desired that for the future his temple should take the place of the house of light, and become the spiritual centre of the jewish mysteries. king hiram of tyre warmly supported this idea; he himself ha

servitors; the next stage, leo, was the first whose members were called participants and admitted to the mithraic sacrament. we may consider the three stages of leo, perses and heliodromus as divisions of the m.m. degree; the first gave access to the full fellowship of the mithraic brotherhood, the second passed him who received it through a most impressive ceremony in the course of which he was symbolically slain and raised to life in honour of mithra, and the third put him in possession of additional knowledge equivalent to that which is supposed to be given to us in the holy royal arch; for only when he had that knowledge of the name and qualities of the deity was he fitted to go forth as a messenger of the sun to bear his strength and life through the world. the pater cor-responded to

ful story of the quest for the holy grail. some there were who took the legend literally and undertook endless physical-plane pilgrimages in search of an earthly cup; others knew that the mystical meaning of the finding of the holy grail is the union between the higher and the lower self, which is one of the qualifications for initiation into the true mysteries of the white lodge; for the chalice symbolically represents the causal body into which the blood of the mystery is poured. i am the cup, his love the wine. the mysteries of the holy grail were simultaneously celebrated in various centres, both in great britain and on the continent, where they doubtless became mingled with other lines of tradition; and in them we find clear traces of one of those secret schools in which the flame of

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

ccessive degeneration in the moral order. one complete cycle of four yugas, referred to as a mahayuga, is 4,320,000 human years in duration. one thousand mahayugas, in turn, constitute a kalpa of 4,320,000,000 human years. the end of each kalpa also referred to as a day of brahma culminates in the dissolution of the cosmos and its return to a state of chaos. this state, referred to as pralaya, is symbolically represented by the image of a primordial ocean. pralaya the night of brahma during which the creator is said to sleep lasts as long as a day of brahma, or another 4,320,000,000 years. at the end of this night, the cosmos is recreated. lesser dissolutions recur at the end of every mahayuga. the dissolution of the cosmos into pralaya is not to be confused with the deluge and the accompa

ng office, 1994. tate, tim. children for the devil: ritual abuse and satanic crime. london: octopus group, 1991. the jet report has appeared and disappeared from various websites, but can usually be found with a good search engine by typing in broxtowe report or jet report. virgil virgil s aeneid was the direct inspiration for dante s vision of hell in his celebrated inferno. this indebtedness is symbolically reflected in the inferno itself, because virgil serves as dante s guide in his tour of the underworld. the roman poet virgil (70 b.c. 19 b.c) was born publius vergilius maro to a humble family in andes, a village near mantua in northern italy. he attended school at cremona and milan, and then he went to rome to study medicine, mathematics, and rhetoric. later he moved to naples, where

LIBER ASTARTE

nially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is

LIBER DCCCLX JOHN ST

ar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. 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 liber dccclx 22 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 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

ith a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. konx om pax [with these mystic word

LIBER LXVII THE SWORD OF SONG

inherent impossibility. our credulity is outraged, our moral sense shocked, the holiest foundations of our inmost selves assailed by no ardent warrior in triple steel, but by a loathy and disgusting worm. that this is so, the apologists for the religion in question, whichever it may be, sufficiently indicate (as a rule) by the very method of their apology. the alternative is to take the religion symbolically, esoterically; but to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the func

LIBER MMCMXI NOTE ON GENESIS

ee in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it

LIBER RESH VEL HELIOS

thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his

LIBER SAMEKH

egis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to t

LIBER SEPTEM REGUM SANCTORUM

nth upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth, the second upon the seventh& the first at the foot of the throne. the aspirant passes over their bodies& takes his seat. they then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of the a\a. see to it that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily

LIBER THISHARB

soon accustoming itself to accept gesroh h as merely another glyph for ghorse. h this tendency must be constantly combatted. 14. in the early stages of this practice the endeavour should be to meticulous minuteness of detail in remembering actions; for the brain fs habit of thinking forwards will at first be insuperable. thinking of large and complex actions, then, will give a series which we may symbolically write gopqrstu-hijklmn-abcdefg. h if these be split into detail, we shall have gstu-prq-o.mn-kl-hij.fgcde- ab, h which is much near to the ideal gutsrqponmlkjihgfedcba. h svb figvra cmxiii 5 15. capacities differ widely, but the exempt adept need have no reason to be discouraged if after a month's continuous labour he find that no and again for a few seconds his brain really works bac

LIBER XXXIII AN ACCOUNT OF AA

n, 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 according to man fs capacity and to revivify the dead letter. an account of a a 3 through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship

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

that of invading indo-europeans. but georges dumezil argued forcefully that the story of the war need be no more historical than any other myth: it is set before the emigration from the middle east, and it is far more focused on the truce than on the details of any battles. the myth of the war between the asir and vanir (perhaps better termed the greconciliation of the asir and vanir h) explains symbolically how a religious system contains various kinds of deities with varying functions. see also hoenir; mead of poetry; mimir; seid references and further reading: dumezil published his ideas on the war in many places, but the easiest of access is found in chapter 1 of his gods of the ancient northmen, ed. einar haugen, publications of the ucla center for the study of comparative folklore a

busies himself with heavy lifting. to his farm comes thir (bondswoman, and they have children who manure the fields, look after pigs and goats, and dig turf. from them come slaves. rig comes next to the household of afi and amma (grandfather and grandmother. there is a chest on the floor. slaves could not own property, so a chest leads one to think of a manumission ritual, in which a freed slave symbolically climbs onto a chest. the woman is neatly dressed, and it would have been nice to learn what food was served. in any case, after nine months amma bears a son karl (man. he tames oxen to plow with, builds barns, and in short does what a farmer would do. he marries snor (daughter-in-law, and they have sons, many of whose names indicate social status; these are difficult to translate, but

LOGOMACHY OF ZOS

as in thought are possible only from a prototype. constant self-reformation is essential for higher attitudes. when we identify our desire with an object it is our nearest conception of reality. procreation is a more adequate realization than other relationships, so reality is suffered only as fleeting and limited. our shortcomings of memory, plus imagination, produce factors which tend to reveal symbolically more inwrought things. it is not futile to strive for reality in the unsubstantiated things of mind and, when fearless, it becomes great artistry. man is an infinite aptitude of possibility: apart from his media, necessity is the limiting factor. diverse knowledge is unnecessary, but aptitude for it is essential to wisdom. fundamental simplicity has an infallibility. all things are li

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

positions earth/heaven, dark/light, night/day, land/sea, man/woman, to name a few. anthropologist claude le vi-strauss considered that binary oppositions are so common in humans oral and written expressions because the human mind itself is organized to think this way. we find these myths and stories attractive because they fit the way our minds are constructed and we can use binary oppositions to symbolically generate meaning. origin myths are wonderful, meaningful stories that reflect both universal human concerns and distinctive cultural conceptions. but to what extent have people actually believed them, in the sense that creationists believe in a literal interpretation of genesis? this is a difficult question. the nature of belief in myths is no doubt variable, from literal interpretati

ul stories that reflect both universal human concerns and distinctive cultural conceptions. but to what extent have people actually believed them, in the sense that creationists believe in a literal interpretation of genesis? this is a difficult question. the nature of belief in myths is no doubt variable, from literal interpretation to what is undoubtedly more common an understanding of myths as symbolically relevant or spiritually significant, but not as literal truth. another aspect of origin myths that does appear to be unique to christian creationism (and perhaps also judaism) is the concern to pin down an exact time (in real, calculated human time) when creation occurred. this has led creationists to propose the young earth idea, far out of line with scientific evidence. in most othe

MACNULTY W KIRK KABBALAH AND FREEMASONRY

and west to propagate the knowledge they had gained."50 notice the cardinal points of the compass on the border of this tracing board; they define the east west direction as it is to be understood in terms of masonic symbolism, and in doing so they make some comment about the nature of the journey which the new mason apprentices himself to undertake. that journey from west to east is represented, symbolically, by the progress through the masonic degrees; and it is, in fact, the ascent up jacob's ladder one of the "principal rounds" for each degree. this should be no surprise. as we have seen, the notion of a "mystical ascent" was part and parcel of the hermetic/kabbalistic tradition. we should note that this journey is an ascent in consciousness; from ordinary consciousness of the physical

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

than during life. if he does not rise above ignorance during his sojourn here, man goes at death into eternity to wander about forever, making the same mistakes which he made here. if he does not outgrow the desire for material possessions here, he will carry it with him into the invisible world, where, because he can never gratify the desire, he will continue in endless agony. dante's inferno is symbolically descriptive of the sufferings of those who never freed their spiritual natures from the cravings, habits, viewpoints, and limitations of their plutonic personalities. those who made no endeavor to improve themselves (whose souls have slept) during their physical lives, passed at death into hades, where, lying in rows, they slept through all eternity as they had slept through life. to

ay happen therein, they are all effected by the different combinations of the four elementary bodies, fire, earth, water, and air--moreover, upon the upper part of the convex surface of the sistrum is carved the effigies of a cat with a human visage, as on the lower edge of it, under those moving chords, is engraved on the one side the face of isis, and on the other that of nephthys--by the faces symbolically representing generation and corruption (which, as has been already observed, is nothing but the motion and alteration of the four elements one amongst another (from plutarch's isis and osiris) p. 47 the image or representative of the great works of the wise men: the philosopher's stone, the elixir of life, and the universal medicine. other hieroglyphics seen in connection with isis ar

logue in the physical body is the heart--the most spiritual and mysterious organ in the human body. the second center (or the link between the superior and inferior worlds) is elevated to the position of greatest physical dignity--the brain. the third (or lower) center is relegated to the position of least physical dignity but greatest physical importance--the generative system. thus the heart is symbolically the source of life; the brain the link by which, through rational intelligence, life and form are united; and the generative system--or infernal creator--the source of that power by which physical organisms are produced. the ideals and aspirations of the individual depend largely upon which of these three centers of power predominates in scope and activity of expression. in the materi

of the united states government masons, but they received aid from a secret and august body existing in europe, which helped them to establish this country for a peculiar and particular purpose known only to the initiated few. the great seal is the signature of this exalted body--unseen and for the most part unknown--and the unfinished pyramid upon its reverse side is a trestleboard setting forth symbolically the task to the accomplishment of which the united states government was dedicated from the day of its inception. animals the lion is the king of the animal family and, like the head of each kingdom, is sacred to the sun, whose rays are symbolized by the lion's shaggy mane. the allegories perpetuated by the mysteries (such as the one to the effect that the lion opens the secret book)

the sexes took place in the archetypal sphere; hence the shadows in the lower world were divided into two classes consistent with the orders established in the archetype. in the apparently incomprehensible attraction of one sex for the other plato recognized a cosmic urge toward reunion of the severed halves of this archetypal being. exactly what is to be inferred by the division of the sexes as symbolically described in genesis is a much-debated question. that man was primarily androgynous is quite universally conceded and it is a reasonable presumption that he will ultimately regain this bisexual state. as to the manner in which this will be accomplished two opinions are advanced. one school of thought affirms that the human soul was actually divided into two parts (male and female) and

MASTERING WITCHCRAFT

be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using these four basic constituents to "wash" the article of all extraneous vibrations, prior to recharging it with your own will and concentrated witch power. before, in fact, transforming it into a servant to accomplish a given magical ta

r to ward off any bad vibration or hostile current. portable amulets the cross-stone, also known as staurotides, is, in fact, a crystal of ferrous aluminium silicate or staurolite, which occurs naturally in orthorhombic form (a crystal possessing three planes set at right angles to each other. in fact, the crystal is formed in the shape of a three-dimensional greek cross or solid cross of nature; symbolically, this indicates the seven mystical dimensions of space, namely north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a pot

c lore, which are said to stand at the four corners of the world. each castle or watchtower is referred to one of the elements, that of the east to air and childhood; south to fire and youth; west to water and maturity; and north to earth and old age. witches sometimes refer to the north as the "abode of death" and the watchtower of the north is sometimes known as the "glass castle" glass is here symbolically analogous with unbreakable adamant, and this "land behind the north wind" refers to that vast abyss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerabl

rather than summoning their actual presence with which you propose to identify temporarily. hence the use of a circle as opposed to a triangle. having stated your intention clearly, you must name the photograph by asperging and fumigating it three times, stating each time "creature of paper, i name thee [n! thou art [n" then, with your wand of divination and air, you "breathe life" into the photo symbolically by writing the person's name in glowing blue witch fire above it thrice, chanting it out loud each time as you do. now, as in your necromancy and vassago rituals, bear the photograph around the circle, clockwise, carrying your wand in your right hand as you do. display the image at the four quarters, beginning with the east, and chant the victim's name at each of them. finish at the n

besom. boiling hogs' bristles in a cauldron; vigorously stirring the water in a hole in the earth with your ringer; sprinkling cold water over a naked virgin; and, finally, sacrificing a coal-black cockerel. most all of these are what frazer would have categorized as "sympathetic" magical gestures, processes designed to effect their aim by reason of the magical axiom that if you perform an action symbolically, that which it represents may in fact occur, due to the oneness of the universe, the interaction of the microcosm with the macrocosm. this, of course, is the basic working thesis of witchcraft. what frazer leaves out, however, and it is the thing which differentiates a child's game of make-believe from a genuine witch's magical operation, is that vital occult factor of the deep mind's

MEANING OF MASONRY

y the order in the way that its doctrine contemplates, and that it is not necessarily the ordinary man of the world, personal friend and good fellow though he be according to usual social standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidate must indeed needs be, as the word candidus implies, a" white man" white within as symbolically he is white-vestured without, so that no inward stain or soilure may obstruct the dawn within his soul of that light which he professes to be the predominant wish of his heart on asking for admission; whilst, if really desirous of learning the secrets and mysteries of his o wn being, he must be prepared to divest himself of all past preconceptions and thought-habits and, with childlik

ere is described as being spent in the" west (that is, in a world which is the antipodes of our original home, and under conditions of existence as far removed from those we came from and to which we are returning, as is west from east in our ordinary computation of space. hence every candidate upon admission finds himself, in a state of darkness, in the west of the lodge. thereby he is repeating symbolically the incident of his actual birth into this world, which he entered as a blind and helpless ba be, and through which in his early years, not knowing whither he was going, after many stumbling and irregular steps, after many deviations from the true path and after many tribulations and adversities incident to human life, he may at length ascend, purified and chastened by experience, to

mbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the lodge and calls to order and obedience the brethren under his direction. by the assistance of these lesser lights within us, a man is enabled to perceive what is, again symbolically, called the" form of the lodge" i.e, the way in which his own human nature has been composed and cons tituted, the length, breadth, height and depth of his own being. by their help, too, he will perceive that he himself, his body and his soul, are" holy ground" upon which he should build the altar of his own spiritual life, an altar deeper which he should suffer no" iron tool" no deba

h; but it may be affirmed th at to the candidate who is" properly prepared (in a much fuller sense than we conventionally attach to that expression) there are doors leading from the craft that, when knocked, will assuredly open and admit him to places and to knowledge he at present recks little of. for him, too, who would enter upon the greater initiations, the same rule applies as that which was symbolically represented upon his first entrance into the order, but this time it will no longer be a symbol, but a realistic fact. he will find, i mean, that a drawn sword is always threatening in front of him, and that a cable-tow is still around his neck. danger, indeed, awaits the candidate who would rush precipitately and in a state of moral unfitness into the deeper mysteries of his being, w

er the understanding of the masonic system and doctrine is also a matter of gradual development. stated in the simplest terms possible, the theory of masonic progress is that every member admitted to the order enters in a state of darkness and ignorance as to what masonry teaches, and that later on he is supposed to be brought to light and knowledge. putting it in other terms, he enters the craft symbolically as a rough ashlar and it is his business so to develop both his character and his understanding that ultimately, in virtue of what he has learned and practised, he may be as a finished and perfect cube. now the understanding of the masonic scheme tends to develop upon precisely similar lines. its meaning is not discernible all at once, and unless our minds are properly prepared and ou

MICHAEL FORD WITCHMOON

in magickians and sorcerers enter the astral plane for congress and union, celebration and a mutual harnessing of individual power. this goes well beyond all dogmatic forms since the true nature is often revealed in the dream, there is no restriction beyond will. the evocation of familiars the many capabilities of the zos kia cultus (16) and sorcery are opened by the 'key' of the zos and the kia; symbolically the 'all touching hand (representing manifestation) and the eye or vulva (the all seeing eye) through which the id takes flesh. within european folklore are tales of witches having numerous familiars, ranging through all the many beings of the forest: the cat, bat, owl, raven, rabbit and so on. the significance of each creature is known among those of the witch-blood. the witch would

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

a premise or a clause in the lexicons of the black sorcerers that they do in factobey. it is obligatory for them to tell us in one way or another what their machinationsand designs are, and what is happening or ever going to happen to their prospectivevictims. and they are letting us know right now, often by way of the media, but the so-called good are persistently unable to read the signs, being symbolically illiterateand recalcitrant. therefore, we collude in our own fleecing. evil always exists by theindulgence of the good. in the game of chess, if one does not occupy a square, then byrights the opponent can. from the sword to the syringe108atlantis, alien visitation, and genetic manipulation my enemies have brought the means of my deliverance (satan, in dr. who and the pyra-mids of mar

tradition that the life of apollonius was taken from the new testament, or thatthe narratives of the new testament have been taken from the life of apollonius. this is felt because ofthe undisputed and clear similarities of construction of that particular narrative. naga is one of a handful of rare words surviving the loss of the first universal language. in buddhism,wisdom has always been tied, symbolically, to the figure of the serpent. in the western tradition it canbe found as used by the christ in the gospel of saint matthew (10:16, be ye therefore wise as ser-pents, and harmless as doves.in all mythological language the snake is also an emblem of immortality. its endless representationwith its tail in its mouth (ouroboros, and the constant renewal of its skin and vigor, enliven the

MICHAEL W FORD THE VAMPIRE GATE

viathan are joined in primal union hence tiamat is the collected sumerian adversary. she is the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks to consume all. it has no concern for rules or for the spiritual laws it is the essence 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 spi

e ajna chakra brings an elevated level of power and sleeping. non-devouring reading thoughts through body language, divinatory workings. chakra five: throat chakra savar sound and the power of the voice, creative identity, oriented to self-expression. 43 this is the chakra located in the throat and is thus related to communication, seduction through voice, creativity. here we experience the world symbolically through vibration, such as the vibration of sound representing language or the staota ritual. devouring- seduction by voice, use this in vampyric rituals with staota, vibrate sounds in the black mirror to seduce and send forth your vampiric tendrils. non-devouring (self work- sound, voice, seduction and persuasion. chakra four: the heart chakra- andar air, social identity, oriented to

ra [avestan/pahlavi] a daeva/druj which is counteraction, antinomianism and opposition. this spirit is a manifestation of the luciferian current of both ahriman and az, complimented/strengthed by aeshma or the result of the path, heshem. 85 predatory spiritualism the act of devouring spiritual energy and making the adept stronger from ritual practice, the act of encircling spiritual energy either symbolically or literally based on theistic or nontheistic belief, once encircling the spirit or deific mask, symbolically devouring and consuming the association of the spirit into the self. may be attributed to the inner practices of the black order of the dragon. a ritual published in luciferian witchcraft, the ritual of druj nasu is a vampiric or predatory rite utilizing ancient persian sorcer

MICHAEL WYNN THE SOUL TRAVELERS

s, and horus: the lion king (1994) the great name game [1.5] mythological stories are loaded with fanciful, and often racy imagery, characters, and storylines. the coming and goings of the gods seem more akin to the machinations of a drunk poet, rather than a true record of history; it s easy to see how men like freud came to their conclusions about mythology (being nothing more than stories that symbolically represent the inner and outer struggles of the individual. there is yet another source of confusion that pervades some mythologies (especially the egyptian stories, and that confusion is borne from multiple names and titles associated with a single god. for example, the egyptian goddess hathor is associated with 2 other goddess, isis and bast. sometimes hathor is spoke of as the mothe

r soul to satan in exchange for vampiric transformation; this is also called making the black pact or oath. those endowed with the mark of the beast can easily change into the shapes of animals. there is also much speculation about the number 666, and its true meaning. but among the satanists, it has but one meaning: achieving a sort of godhood. the phoenix bird, or the dung beetle, is often used symbolically to refer to ritual of death and rebirth. it is also worth noting that people who have undergone the ritual of death and rebirth refer to themselves as an anti-christ. the term anti-christ could be used both as a reference to satan in the flesh, or a reference to a person who has had imparted to him a bit satan himself. those who have become anti-christs have a conscious connection to

MORALS AND DOGMA

as the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in any sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light fl

, of his nature and his attributes, is written by him upon the leaves of the great book of universal nature, and may be read there by all who are endowed with the requisite amount of intellect and intelligence. this knowledge of god, so written there, and of which masonry has in all ages been the interpreter, is _the master mason's word. within the temple, all the arrangements were mystically and symbolically connected with the same system. the vault or ceiling, starred like the firmament, was supported by twelve columns, representing the twelve months of the year. the border that ran around the columns represented the zodiac, and one of the twelve celestial signs was appropriated to each column. the brazen sea was supported by twelve oxen, three looking to each cardinal point of the compa

rse proceeds by the mystery of "the balance" that is, of equilibrium. of the sephiroth, or divine emanations, wisdom and understanding, severity and benignity, or justice and mercy, and victory and glory, constitute pairs. wisdom, or the intellectual generative _energy, and understanding, or the _capacity_ to be impregnated by the active energy and produce intellection or thought, are represented symbolically in the kabalah as male and female. so also are justice and mercy. strength is the intellectual energy or activity; establishment or stability is the intellectual capacity to produce, a passivity. they are the power of _generation_ and the capacity of _production. by wisdom, it is said, god creates, and by understanding establishes. these are the two columns of the temple, contraries l

s, and undergoing their periodical decay. he mediates and intercedes for man, and reconciles the universal unseen mind with the individualized spirit of which he is emphatically the perfecter; a consummation which he effects, first through the vicissitudes of the elemental ordeal, the alternate fire of summer and the showers of winter "the trials or test of an immortal nature; and secondarily and symbolically through the mysteries. he holds not only the cup of generation, but also that of wisdom or initiation, whose influence is contrary to that of the former, causing the soul to abhor its material bonds, and to long for its return. the first was the cup of forgetfulness; while the second is the urn of aquarius, quaffed by the returning spirit, as by the returning sun at the winter solstic

in the earliest ages, based their whole philosophical system on the two primary figures or lines, one straight and unbroken, and the other broken or divided into two; doubling which, by placing one under the other, and trebling by placing three under each other, they made the four symbols and eight _koua; which referred to the natural elements, and the primary principles of all things, and served symbolically or scientifically to express them. plato terms unity and duality the original elements of nature, and first principles of all existence: and the oldest sacred book of the chinese says "the great first principle has produced two equations and differences, or primary rules of existence; but the two primary rules or two oppositions, namely yn and yang, or repose and motion, have produced

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

eir favor the strength of popular custom and the people's interest in retaining them as signs of identification and professional secrets. it is generally thought that it was for reasons of this nature that early christianity readily adopted pagan rituals, symbols, and even gods, whom it made into legendary saints. by giving these deities souls, they assured the perpetuation of the values the gods symbolically represented* baronius, annates (xxxvi "it was permissible for the holy church to appropriate rituals and ceremonies used by the pagans in their idolatrous worship because it regenerated them with its consecration" saint gregory did not wish to see these customs suppressed "purify the temples" he wrote to his missionaries "but do not destroy them, for so long as the nation witnesses th

ONYX TABLET OF SET

n which to give vent to anger against the hypocrisy of conventional society- a hypocrisy which seemed most directly the legacy of the mainstream western religions. having expressed their anger both ritualistically and intellectually, satanists found themselves confronted with the challenge to build a more perfect world from the ruins of the old. some initial steps were taken, but psychologically, symbolically and organizationally the church of satan was not equipped for this task. tensions arising between the hedonistic/critical and idealistic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple of set the idealistic/constructive current was immediately the prevalent one, with the

ces, each could be put in your icr so that new people would come in to help you out, and, with enough imagination and hard work, will give you something to brag about for years. doing is always more impressive than talking. the ancient priesthood of set no records of the ancient priesthood of set have survived. we know of it only by its reflection, both in the character of set as he was portrayed symbolically and mythologically and in the nature of egyptian priesthoods in general. such details may be studied in categories #1 and #2 of the reading list, and it is assumed that you, by virtue of your recognition to the priesthood, have surveyed this field. here we wish rather to call attention to the four most significant facts known about the priesthood of set. they are (1) together with the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

, angered that aphrodite should have twice as much of adonis time as she did, complained to aphrodite s lover ares (see pp. 26 27. furiously jealous, ares changed into a wild boar and, evading adonis spear, mortally wounded him. the dying days of summer it is harvest time and the summer is coming toward an end, indicating that it will soon be time for adonis to visit persephone in the underworld. symbolically, it also prefigures adonis s death. chariot of a goddess aphrodite s golden chariot is drawn by two swans. aphrodite was often accompanied by birds, especially doves and sparrows. echo and narcissus by nicholas poussin (1594 1665) echo, fading to a shadow from her unrequited love for narcissus, gazes on him as he lies dead by a pool in a forest glade, while eros, the god of love, look

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

gh hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the supernal <25> light, descending through the human mind, may sanctify and accomplish the object of the ceremony itself. the supernals are often portrayed diagrammatically and symbolically as a woman clothed with the sun,stars above her head and the moon at her feet- the typical anima figure of modem psychology. she represents thus that first matter of the alchemists, the description of which given by thomas vaughan in his coelum terrae is interesting to quote as indicating further the nature and qualities of the supemals "a most pure sweet virgin, for nothing as yet ha

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. the intervening grades occupy themselves with the analysis of that light as it vibrates between the light and the darkness, and with the establishment within the candidate's personal sphere of the rays of the many-coloured rainbow of promise "before al

ches of the officers deal almost exclusively with the knowledge pertaining to that element and grade, and excerpts from fragmentary remains of the ancient mysteries and from certain of the books of the qabalah do much towards producing an impressive atmosphere. the element offered for the work of transmutation in the grade of zelator is the introduction 29 earthy part of the candidate. the ritual symbolically admits him to the first rung of that mighty ladder whose heights are obscured in the light above. this first rung is the lowest sphere of the conventional tree of life, malkuth, the sanctum regnum. to it are ascribed the first grade of zelator, and the element of earth. herein, after the earth elementals are invoked, the candidate is ceremonially brought to three stations, the first t

des and the spiritual grade of adeptus minor. a crown to the four lower elements, this rite formulates above earth, air, water and fire, the uppermost point of the pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the s

n by geomancy and the simple tarot method described by waite in his key to the tarot. the pentagram ritual was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things" just as the neophyte ceremony of admission contains the essential symbolism of the great work, shadowing forth symbolically the commencement of certain formulae of the magic of light, so potential within the pentamam ritual and the oabalistic cross are the e itomeosf the whole of that work. inall gagical procedure it fundamental, for it is a iesture of upraising the human consciousness to its own root of perfection and enlightenment by which the sphere of sensation and every act performed under its surveil

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

irmation, and the affirmation is this: there was and there still is a potent and real magic; all that is said of it in legend is true after a certain manner, yet contrary to the common course of popular exaggeration it falls below the truth. there is indeed a formidable secret, the revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; i

reat sympathetic and religious chains. as a fact, stagnation in the astral light would mean destruction to the human race, and torpor in this secret agent has already been manifested by alarming symptoms of decomposition and death. for example, cholera-morbus, the potato disease and the blight on the grape are traceable solely to this cause, as the two young shepherds of la salette saw darkly and symbolically in their dream. the unlooked-for credit which awaited their narrative, and the vast concourse of pilgrims attracted by a statement so singular and at the same time so vague as that of these two children, without instruction and almost without morality, are proofs of the magnetic reality of the fact, and the fluidic tendency of the earth itself to operate the cure of its inhabitants. s

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

and other kindred decorations are veritable talismans which increase personal value and merit; they are consecrated by solemn investiture, and public opinion can impart to them a prodigious power. sufficient attention has not been paid to the reciprocal influence of signs on ideas and of ideas on signs; it is not less true that the revolutionary work of modern times, for example, has been resumed symbolically in its entirety by the napoleonic substitution of the star of honour for the cross of st. louis. it is the pentagram in place of the labarum; it is the reconstitution of the symbol of light; it is the masonic resurrection of adonhiram. they say that napoleon believed in his star, and could he have been persuaded to explain what he meant thereby, it would have proved to be his genius;

ROBERT KIRK WALKER BETWEEN WORLDS

. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons 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 u

RUBY TABLET OF SET

h they are identical in every way except for charge. modern sub-nuclear physics has determined that the component particles of matter and anti-matter are identical, except that the subatomic components which contribute to the charge are different. sex: male/female male and female were one of the first entries in the taxonomy, and have a long tradition of being opposites. this tradition carries on symbolically in the order of shuti through the relationship of the primal opposites, shu and tefnut. but realistically, male and female are not opposite. some of their biological functions are complementary, but otherwise males and females are very much alike. footnotes 1. indeed, discussions have already taken place that will eventually lead to modifications in the taxonomy. those discussions hav

sues of the scroll and to reread tablet articles. it enables us to read meaning in an article that we may have missed on an earlier reading. it sometimes happens that "unintended" meaning is found in an article during such a rereading. even though the author may not have consciously intended to convey a certain meaning, that author's higher self may have influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the 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 egypti

cation: v2- 17a.x- 1 author: robert menschel iv date: october 14, xxix. o. shuti working, set-xv html revision: sept. 9, 1998 ce subject: ethics and xeper [opening: ring the bell, light the candles, open the gate, invoke set [grail: tefnut (represented by priestess webb) charged the grail with her essence, as then did shu (represented by magister menschel. the grail was then offered to and shared symbolically by all initiates, represented first by a senior initiate (magister webb) and then by a junior initiate (setian tzanou [inspiration: the following dialogue was presented by priestess webb as tefnut, and magister menschel as shu [tefnut] sin and virtue: the names are defined as opposites, yet these are two sides of the same coin [shu] name a virtue, and someone will call it sin. describ

sible. one can absolutely say that when the names are known, the things are equally well known (plato "the sages of egypt appear to me to have shown a consummate knowledge or a marvelous instinct when in order to reveal their wisdom to us, they did not resort to letters to express words and statements representing sound and expressions but portrayed objects by 'hieroglyphs' and in their mysteries symbolically assigned an emblem of its own to each of them. so each hieroglyph constituted a type of knowledge or wisdom and presented the thing visually as a synthesis without discursive conception or analysis. this synthetic idea was then reproduced in other signs that developed it, expressed it discursively, and enunciated the reasons why these things are made as they are when their beautiful a

ating the authority of the word is separate but not divided from maat. the scepters also frame the hieroglyphs of the iam manuscript, which says to me that all that can and shall be attained springs from the fiery gift of set. but go further in the key and find the statement that. the scepter on the left issues forth the word 'xem' while the scepter on the right limits the same" bound or unbound? symbolically it is bound, for xem is not a final goal but a new beginning. finite? only if so chosen. it cannot, at this point, be stated exactly what form exists beyond the xem and its transformational [alxemical] powers, though per-t is a further refinement and is a step closer to understanding what may be. the black jackal is seen as a motionless form within the page. it faces the entrance side

SABBATIC KABALA OF THE CROOKED PATH

he black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery must be understood in this cell or the act of vaporisation and occult dehydration will occur. the aspiration in this house is total stellar and has through its high aspiration tight connections with the lunar mansions a

SALMANRUSHDIE THESATANICVERSES

ty, bearing him along the happy predictability of parallel metal lines, he felt the pull of the great city beginning to work its magic on him, and his old gift of hope reasserted itself, his talent for embracing renewal, for blinding himself to past hardships so that the future could come into view. he sprang up from his seat and thumped down on the opposite side of the compartment, with his face symbolically towards london, even though it meant giving up the window. what did he care for windows? all the london he wanted was right there, in his mind's eye. he spoke her name aloud "alleluia "alleluia, brother" the compartment's only other occupant affirmed "hosanna, my good sir, and amen" o o o "although i must add, sir, that my beliefs are strictly non--denominational" the stranger continu

SATANIC BIBLE

e treaders of the path of white light are truly the cold and the dead! no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves "safe" from attack- one good orgasm would probably kill them! the use of a human sacrifice in a satanic ritual does not imply that the sacrifice is slaughtered "to appease the gods. symbolically, the victim is destroyed through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the "sacrifice" in ways and means not attributable to the magician. the only time a satanist would perform a human sacrifice would be if it were to serve a twofold purpose; that being to release the magician's wrath in the throwing of a curse, and mor

humans deserve any clobberings they get at the hands of their charges! mad dogs are destroyed, and they need help far more than the human who conveniently made froths at the mouth when irrational behavior is in order! it is easy to say "so what- these people are insecure, so they can't hurt me" but the fact remains- given the opportunity they would destroy you! therefore, you have every right to (symbolically) destroy them, and if your curse provokes their actual annihilation, rejoice that you have been instrumental in ridding the world of a pest! if your success or happiness disturbs a person- you owe him nothing! he is made to be trampled under foot! if people had to take the consequences of their own actions, they would think twice! life after death through fulfillment of the ego man is

en perform a proper ceremony could be stored up in the first place. to dwell upon or constantly complain about the situation upon which your ritual would be based only guarantees the weakening of what should be ritualistically directed force, by spreading it thin and diluting it. once the desire has been established strongly enough to employ the forces of magic, then every attempt must be made to symbolically give vent to these wishes in the performance of the ritual- not before or after! the purpose of the ritual is to free the magician from thoughts that would consume him, were he to dwell upon them constantly. contemplation, daydreaming and constant scheming burns up emotional energy that could be gathered together in a dynamically usable force; not to mention the fact that normal produ

SATANIC RITUALS

nd to the thirty-fourth degree of freemasonry, if such a grade existed. the present scottish rite ends at the thirtysecond degree (master of the royal secret, with an additional degree conferred under honorary circumstances. correspondingly exalted status is attained in york rite masonry at its tenth grade, which carries the title of knight templar. the original templars' rite of the fifth degree symbolically guided the candidate through the devil's pass in the mountains separating the east from the west (the yezidi domain. at the fork of the trail the candidate would make an important decision: either to retain his present identity, or strike out on the left-hand path to schamballah, where he might dwell in satan's household, having rejected the foibles and hypocrisies of the everyday wor

SATANICON

ur satan/reality-based mythology and symbolism. it s time we evolve (an inability of xianity) into a new phase of religious reverence: satan will be actively represented and recognized by more than the one traditional aspect of fire. it s only proper and becoming that he be symbolized also by the nightsky, darkness moreover, as our apocalyptic creed continues its prophetic trek, it s also time we symbolically, and literally, depose the tyrant; replace god, the so-called supreme being with a god truly representative of man; for he was made in man s image our infernal god, satan! so it shall come to pass that the nightsky will reflect the true nature of those who have the knowledge of life and who tread heavily and fiercely upon the land. so shall the creed of darkness and evil spread upon t

efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or specifically, the residual effects from ritual. the claim is, the most effective time to work ritu

h retailers, as any kind of satanic worship was considered a crime punishable by death. thank the devil and enlightenment for our freedom from some of god s religio/social injustices; anyone can now enter into union with the devil without being completely criminalized! the pact of satan is synonymous with the xian rites of baptism as a purification device, whereas the xian baptism is performed to symbolically cleanse the initiate of original sin, the pact of satan represents the initiate s willful rejection of the belief in the existence of deities, and a rejection of the widespread xian doctrines of deceit. ultimately the pact serves as a greeting and acceptance into satan s world of darkness. special note regarding solitary satanists: making a pact with satan is not necessary to successf

SCHEM HA MEPHORESH

rresponds 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 meanings of the 72 verses 1st angel name: vahuaih sign: leo planet: saturn degree: 0 5 meaning: god the exalter psalm 3:4: and thou, 0 tetragrammaton, art a shield about me, my glory and he who lifteth up my head. 5 2nd angel name: yelauiel sign: leo planet: saturn degree: 5 10 mean

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the religion. weddings are another rite of passage in christianity, as they are in many other religions. christian weddings are usually celebrated in a church, but they can also be held at homes or even outside in parks or at the beach. inside or outside, the groom usually stands in front of the minister or priest performing the service. then the bride s father will bring the bride to the groom, symbolically handing over his daughter to her new husband. a minister or priest generally reads from standard wedding vows in which the bride and groom promise to be true to one another in all circumstances. many couples write their own vows, or world religions: almanac 143 christianity wedding promises. the couples also exchange rings, which they wear on the fourth finger of the left hand. in the

uls, liberating them and showing them the way upward to heaven. sometimes the ritual of the universal salvation is also performed at this festival. in it a huge banquet is set up of cakes, bread, fruit, and any other delicacies that can be provided. the priest first blesses the food and then invites the lost souls to join in the feast. finally, the priest tosses the food to the gathered faithful, symbolically sharing it with the lost souls. chinese new year chinese new year occurs in late january or early february and is one of the most important daoist celebrations. chinese new year falls on the thirtieth day of the twelfth lunar month. the precise date varies from year to year because the chinese follow a lunar calendar, which is attached to the phases of the moon instead of the 365 set

in the underworld, tying her to it. the compromise worked out was that persephone had to spend six months of the year with hades in the underworld and six months with her mother. on one level this is a story about the seasons and fertility, but on another it is a story of death and resurrection, or rising from the dead. historians believe that initiates to the mystery cults were given a chance to symbolically die and were then brought symbolically back to life. 224 world religions: almanac greco-roman religion and philosophy the relationship between death and rebirth was also evident in another of the greek mystery religions: the orphic mysteries, centered in crete. orpheus, the myth states, was the greatest musician in the world. his wife, euridice, was killed by a snake bite and her spir

ham, to found islam. the haj to mecca imposes a number of requirements on pilgrims. no sexual relations are allowed. neither are shaving, fingernail cutting, or the use of perfumes, colognes, or scented soaps. no living thing can be killed, and such behaviors as fighting or arguing are strictly forbidden. one ritual is for men to cut their hair off, signifying a rebirth into the true faith. women symbolically cut off just a lock of their hair. everyday living daily activities in islam are classified according to whether they are sinful or not. the term halal is used to refer to activities that are allowed, while haram is used to refer to activities that are not allowed. all actions are evaluated according the islamic halal and haram. muslims follow strict dietary practices. animals to be e

theosophy began in the nineteenth century in new york with the foundation of the theosophical society. parsi theosophists believe that the zoroastrian scriptures, particularly in the original language, are a world religions: almanac 449 zoroastrianism source of this mystical, or spiritual, insight. further, this sect believes that zoroastrian scripture must be interpreted metaphorically (that is, symbolically) rather than literally and that zoroastrian doctrines have to be reinterpreted in light of modern science. 5. typical parsi zoroastrianism: this movement avoids theological (religious) debates and attempts to emphasize the ethical side of the religion as a way of making it more relevant for younger people. 6. mazdaznan movement: the mazdaznan movement, founded in the early twentieth c

SEPHER YETZIRAH WESTCOTT

s the number of the paths or ways of wisdom, which are added as a supplement. 32 is written in hebrew by lb, lamed and beth, and these are the last and first letters of the pentateuch. the number 32 is obtained thus--2 x 2 x 2 x 2 x 2=32. laib, lb as a hebrew word, means the heart of man. paths.the word here is ntibut, netibuth; ntib meant primarily a pathway, or foot-made track; but is here used symbolically in the same sense as the christian uses the word, way--the way of life: other meanings are--stage, power, form, effect; and later, a doctrinal formula, in kabalistic writings. 2. jah. this divine name is found in psalm lxviii. 4; it is translated into greek as kurios, and into latin as dominus, and commonly into the english word, lord: it is really the first half of the word ihvh or j

SPENSER THE CULT OF THE ALL SEEING EYE 1960

dy) if the two converging lines of the sides of the triangle are extended past the sides of the mural into the empty space beyond the wall, they meet to form the apex of the triangle (capstone of the pyramid. and what have we learned is the overall meaning of the mural? it is that it represents the tetragrammaton which is symbolized by the eye in the triangle. thus we see that the meditation room symbolically represents a full triangle (pyramid) with an invisible apex (capstone) which contains the all-seeing eye of the mural. conclusion the ultramundane symbolism and atmosphere of the meditation room of the united nations may bemuse the unwary and the lukewarm in faith; their delusion need not be shared by christians or members of other faiths who do not accept ancient paganism clothed in

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

insight. but the process is not disclosed to the uninitiated. such a seeker seems to be entirely removed for a time from earthly life, transported to some hidden world. 2 christianity as mystical fact standing once more in the light of day, the seeker is utterly changed. we see one for whom no words can be sublime enough to express the meaning of what has been experienced. it seems that not just symbolically but in some existential sense he or she has passed through death and awakened to a new and higher life. and there is a conviction that no one who has not undergone a similar experience can understand what such a one has to say. such was the case of those who, in the mysteries, were initiated into the content of that secret wisdom which was withheld from the people, and which illuminat

is same episode in the form of a parable: then he told this parable: a man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. so he said to the man who took care of the vineyard, for three years now i ve been coming to look for fruit on this fig tree and haven t found any. cut it down! why should it encumber the ground (13:6f) the parable indicates symbolically the uselessness of the old teachings, under the image of the barren fig tree. the same meaning is conveyed by mark, who narrates it as if it had taken place as a fact of history. the conclusion to be drawn from this is that the gospels should not be read primarily as historical accounts, based upon occurrences in the perceptible world. they have a mystery-meaning; they relate experien

SYMBOLISM

sues of the scroll and to reread tablet articles. it enables us to read meaning in an article that we may have missed on an earlier reading. it sometimes happens that "unintended" meaning is found in an article during such a rereading. even though the author may not have consciously intended to convey a certain meaning, that author's higher self may have influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the 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 egypti

TECHNICIANS GUIDE TO THE LEFT HAND PATH

method in which the individual perceives his/her environment. this is what must be fully explored and understood in terms of the over riding principles that reflect this individuated perception. the pentagram is a symbol that is approximately five thousand years old and has its initial use in ancient egypt and mesopotamia, first as a potter mark, and in later egyptian dynasties as a mason s mark. symbolically, it was connected to the souls separate journey through the universe. gerald gardner (considered the founding father of modern wicca) utilized the inverted pentagram as representive of the second degree of wicca. the gnostics called the pentagram the blazing star and related it to night time magic. pagan, druids, celts, pythagoreans, greeks and romans all used the pentagram- with one

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

ets of the masonic fraternity. he writes: the true wisdom is concealed and hidden, not only from those who do not join the masonic order but also from those who "take" the degrees; and it will remain hoodwinked! pity the poor, foolish man who becomes a freemason! in the very first degree ritual, that of entered apprentice, a blindfold is put over his eyes, and a cable-tow is hung around his neck. symbolically, the dumb candidate is "hoodwinked" little does he know that his superiors intentionally set out to deceive the candidate and they contrive their deceit through all the ritual degrees up to and including the 33rd. 22 codex magica hidden until each mason seeks revelation and finds the truth for himself. there are no interpretations in the ritual; they have to be sought elsewhere."23 pi

history have danced in ritual circles to the left, that is, counterclockwise. druid priests do likewise as they dance and march around the holy stone at tara, shrine of mother earth. to blaspheme god, some satanists and witches derive pleasure in giving the sign of the cross with their left hands. but while witches and deep occultists are aware of the sinister nature and meaning of the left hand symbolically, one of the foremost masonic authorities evidently has a more favorable view. professor james curl, author of the reference book, the art and architecture of freemasonry, writes that "the left hand is the symbol of equity."10 in other words the symbol of justice and fairness. strange, indeed, unless one elevates the devil to the virtuous level of one who serves justice and brings equi

zodiacal signs."3 interestingly, in the ritual drama, the three masons doing the pronouncing of jahbuhlun are said to have come from babylon! so, we have a ritual the 13th degree in the scottish rite and 7th in the york rite in which three "masters" come from babylon (the font of all evils, see revelation 13, 17, and 18 in the holy bible) to instruct the candidate on how to build the royal arch (symbolically, how to rebuild the jewish temple in jerusalem and thus establish the kingdom of the elite and their devil god on earth. the lost word found moreover, the three messengers from babylon inform the candidate that the true name of god, the name that had been lost for so long, is not jesus, but is jahbuhlun. they conveniently omit mention of the fact that this is, in fact, the name of a m

al in 1966. hollywood involvement in satanic darkness continues today, though the names have changed. according to one respected source, u.s. president george herbert walker bush (bush the senior) once stunned congressional leaders when he made an entrance into the oval office wearing a goat's head mask!6 the he goat of prophecy significant, indeed, is the biblical passage in daniel 8:8-22, which symbolically pictures a great world leader in the last days as a "he goat" this he goat, say the scriptures, becomes very strong and his power is symbolized by a horn that arises from his forehead. this strange and evil creature makes war on the host of god and stamps upon them. is this not an image of the beast, baphomet, worshipped in secret by the llluminati? baphles me! 101 the baptism of a sa

ie" 221 allen iverson, nba basketball star. observe his deathhead skull tattoo and, of course, the "x" rock'n'roller tommy lee embraces hip-hop entertainer sean combs in an "x" lee's sign of the satanic pentagram tattoo on his left hand is also evident (photo: u.s.a. today, june 4, 2001, p. 4d) famous horror film actor boris karloff, in the classic cinema, the mummy, lays in the mummy's crypt and symbolically crosses his arms("x) just as was done in egyptian ritual in the days of the pharaohs. stephen king, whose novels on horror and terror invariably go to the top of the bestseller's list. the caption of this photo, published in newsweek (august 28, 2000, p. 45) reads "it's good to be king" 222 codex magica these ancient egyptian figures demonstrate how prevalent was osiris' sacred sign "

THE BOOK OF PLEASURE

ds on a scale infinitely beyond anything achievable by the mind in the more limited state that characterizes 'waking' consciousness. but the subconscious does not yield to conscious suggestion for it is founded on sensation, not upon thought, hence a tactual and visual means must be employed if it is to be penetrated and permeated with the vitalizing current of will or desire. the process must be symbolically enacted, and its intent not consciously formulated, for "unless desire is subconscious, it is not fulfilled. a method had to be found of by-passing the conscious mind and planting the desire directly in the soil of the subconsciousness. to this end spare evolved his own system of sentient symbols which took on a secret meaning and which constituted a 'sacred' alphabet of desire of whi

e archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies. 3 the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, y

rchetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies. 3 the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is 15 somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, y

and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? this having once been (even symbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he8 having become the gratifier by his law. the new law shall be the arcana of th

THE CANOPIC GODS SYMBOLISM

s the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s seen. in this manner, he could hold long dialogues with a patient s hallucinations and record both his questions and the entity s answers. on numerous occasions the psychologist found that he was engaged in dialogues with hallucinations that were above the patient s comprehension. he found this to be especially true when he contacted the higher order of hallucinations, which he discovered to be symbolically rich beyond the patient s own understanding. the lower order, van dusen noted, was composed of entities that were consistently antireligious, and some actively obstructed the patient s religious practices. occasionally they would even refer to themselves as demons from hell, suggest lewd acts, then scold the patient for considering them. they would find a weak point of conscience and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

of the trials awaiting the soul of their friend or relative in the afterlife, they pound drums, clang cymbals, and shoot off fireworks to frighten away any evil spirits that might attempt to catch the soul even before it reaches the 10 courts of judgment. beside the grave as the coffin is being lowered into the ground, paper representations of houses, money, and other material objects are burned, symbolically providing the soul of the deceased with property with which to pay the judges. after 10 years have passed, the coffin is dug up, and the remains are cleaned and placed in an urn, which is then sealed. a taoist priest assesses the home of the person s immediate family and decides the most harmonious spot for the urn of bones to be placed. it is of utmost importance that the priest find

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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 it for guidance or assistance were forced to recant such a devilish partnership or be in danger of the torture chamber and the stake. while the much-loved st. francis of assisi was often represented symbolically by a wolf, if any of the common folk identified the wolf as their personal totem or guide, such a declaration would be taken as proof that they were witches who had the ability to shapeshift into a werewolf. m delving deeper grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 196

kulls are attributed to the mayan culture that thrived in southern mexico and central america during the first millennium c.e. however, as established through studies of recurring symbols, artifacts, or references in hieroglyphics, there is no known cultural tradition among the mayans that relate to crystal skulls or any kind of skull worship or fascination. there is some evidence of skulls being symbolically important in aztec culture, which flourished earlier and further north than mayan civilization, yet there are far fewer claims among crystal skull enthusiasts that connect the objects to aztec culture. radio-carbon testing is not applicable to crystal, because the method works only on previously animate objects. crystal skulls are credited by believers for having the ability to awaken

enclosed and connected with a walkway immediately adjoining the mosque courtyard. the third aspect of the pilgrimage involves walking about five miles to the town of mina, then onward to the plain of arafat, 10 miles farther to the east. the time of the journey is spent in prayer and meditation. as the pilgrims walk back toward mina, they stop to throw small stones at three pillars, an act which symbolically recalls the three occasions when abraham threw stones at satan, who was tempting him to disobey 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 258 places of mystery and power large crowd of muslims making their pilgrimage to mecca (the library of congress) 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

THE GOLDEN ESSENCE

solution should be easy to see and accept now. the alchemical child born of the human soul during its ordeals (ordeals that are expressed in fate, in the underworld initiation, and also symbolized on the whole by its marriage to its otherworldly mate) is not the human that helped give birth to it- but as the human soul purifies itself, and finally overcomes the limitations that remain on it (thus symbolically defeating the forces of chaos that threaten the child) it realizes that the child is in fact its deepest self, and the process is complete. the chemical transcendent there is where we come back to a very central theme- that of the fire. as has been stated before, the central reality behind and within all these beings and motions of fate is the cunning fire, or the fire at the heart of

s honey, but the daughter is the honey itself, which springs from the hive- and the hive itself is ruled over by a great queen, a queen bee, who has always been taken by pagan cultures to symbolize the dame herself. from that daughter honey, after it has been put through its ordeal, comes the sweet, pure and golden fiery child of mead. mead s true sweetness, its golden color, and its origins in a symbolically powerful inbetween place between earth and sky, at the hands of a great queen and her servants, has given meads the reputation for being the food or drink of the gods since time out of mind. the horn child representing immortality and perfection of divinity was described as golden, as were the apples of the western isles, described as golden, and they too granted immortality and renew

istence, which is the only reality. the housle rite is our way of declaring that fact and showing it to all levels, from the subtlest, to the most material, in the form of a meal around an altar or a table. female redeemer, male consecrator and now for the last: some people have looked at the housle rite and asked a very good questio n, one that deserves answering. they have seen that the wine is symbolically a masculine substance, and the bread a feminine one, but noticed that the dame or the daughter is called upon to consecrate the wine, and the father or the master is called upon to consecrate the bread. why is this? simple. in the mythology, it was the role of the dame, in her final function of dame wisdome, to redeem the horn child, to renew him when he was in need, and to this end

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

red 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 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 un

THE MAGICIAN S KABBALAH

hus the two together express the complete cycle of existence" the extensions of the letters composing malkuth and their meanings are as follows; mem: the element of water lamed: the process of learning, defining kaph: the concept of hollowness (as in weighing in the hand) vau: the objects of fastening, pin, hook tau: the making of a mark, a cross from this one might deduce that the kingdom begins symbolically and actually in the primal waters (and the kingdom of the conscious self is but an island in the sea of the unconscious) and completes as the cross of the four elements, traditionally earth, air, fire, water, in the manifest world about us. interestingly enough, the four elements and their crowning by spirit as the fifth (to make the pentagram, or redeem yhvh to yhshvh) are echoed in

THE MIDDLE PILLAR

r "dark brother" who is a hidden but undeniable part of our total psyche. the development of the shadow coincides with that of the ego-aspects that the ego rejects are repressed and have little or no outlet in a person's conscious life. the shadow often behaves to counterbalance the conscious- whch can be positive or negative.15 very much an archetypal figure, the shadow personality often appears symbolically in dreams as being the same sex as the dreamer. in addition, an individual will sometimes project his shadow, i.e, his own unwanted subconscious characteristics, onto another person. in keeping with his views on the unconscious, jung proposed that there are actually two forms of the shadow, the personal shadow, composed of the individual's cast-off psychic content, and ous figure 5: j

by changing ourselves to resonate with the divine, we may transmute every portion of ourselves and become as purified vessels for the eternal spirit. rites such as the lesser banishing ritual of the pentagram represent this spiritual goal. the lbrp explains this goal in mathematical and qabalistic terms. it sets a pattern for self-growth whch has a powerful influence on the subconscious mind. it symbolically places us in a correct relationship to the one divine source. and when we are in this correct relationship, it becomes much easier for us to fight off any hostile influence from within or from without. by continued practice of rituals such as the lbrp, we can produce the physical and astral conditions which will make it easier for us to realize our true place in the divine universe. t

THE PATH OF KABBALAH

f. however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabbath is a special day because on that day the souls fill with the upper light. the only condition is that we must stay out of the way in this process. that is expressed symbolically in the rules of the sabbath. 241 of 273 chapter 6.2- abraham the patriarch radio talks now the lord said unto abram 'get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that i will show thee. and i will make of thee a great nation, and i will bless thee, and make thy name great; and be thou a blessing. and i will bless them that bless thee, an

me many uncorrected desires are collected and then corrected and filled with light. therefore, these are good days, and must be met with joy, corresponding to their spiritual purpose. yom kippur completes the process of creation of the ten sefirot of the soul, and renders it capable of receiving the light of the creator. this means that the soul is now prepared, yet still empty. this emptiness is symbolically consistent with the five prohibitions of yom kippur: eating and drinking, bathing, wearing perfume, wearing leather, and performing sexual intercourse. these prohibitions are joined with the ordinary sabbath prohibition. the reason for them is that the soul/vessel is as yet not ready to receive the light of the creator. on the sabbath the soul climbs to the world of atzilut by the pow

TYSON DONALD NEW MILLENNIUM MAGIC

into the nothingness from whence it came. it is also useful to med- itate on the wave. just as both universes are in every human, so does a living human being occu- py a portion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine c

concept of choice was the varieties of possi- bility inherent in any decision. every question can yield three possible answers: yes; no; and yesino. this triplicity is expressed in all the holy trinities of gods the world has known. in christianity it is father, holy ghost, and son. in hinduism it is brahma, shiva, and vishnu. tn the faith of the ancient egyptians it was osiris, isis, and horus. symbolically it is embodied in the triskelion, a design of three appendages radiating from a center point, which occurs in such diverse cultures as the celtic, greek, and native american. 7: affirmation the seventh point is the essential yes, a rushing forth with purpose, an assertion that may be called male in character, although in manifest nature each sex embod- ies all three choices. the eight

of the greater part of his or her personal universe. this explains the many dire warnings against breaking the circle during a rit- ual working. having for a time abdicated power outside the ring, the magus is defenseless against the many forces of evil that gather there, attracted by his or her ritual display as moths are drawn to light. since only the magus and his or her helpers, if any, have symbolically renounced their authority outside the ring, only they are in danger. persons in the next room, unaware that a ritual was taking place, would be under no threat at all since they would be guarded, as always, by the personal circles of their perceived selves. these circles serve as a kind of psychic armor, protecting individuals from astral predators. in drawing the magic circle, the ma

ness, will violate its boundary. the least this person can expect is a shock that will leave the flesh numb and burning for hours, perhaps days. the worst is probably the birth of a madness that will be difficult to shake off. complete nervous breakdowns are not uncommon. although the circle is two-dimensional, drawn in a plane parallel to what is perceived as the flat surface of the earth, it is symbolically a representation of a complete envelope that encloses its maker from top to toe. there is no danger that devils will slip under or over it. often the envelope is imagined as a cylinder extending endlessly up and down; but it is more accurate to conceive it as a sphere the circumference of which is traced by the flaming ring of the astral circle. in some modern practice this sphere of

side for absorbing. clockwise motion focuses and precipitates; counterclockwise motion disperses-at least in the northern hemisphere. this is because the right side and right-hand motion follow the apparent path of the sun and other lights, whereas the left side and left-hand motion seek the darkness. in southern latitudes, where the sun rises on the right hand and sinks on the left, it would be symbolically accurate to inscribe the circle in a counterclockwise direction, and to absorb it clockwise. at the equator, where the sun is six months in the northern sky and the other six months in the southern sky, it would be most correct to invert the direction in which the circle is projected on the equinoxes, so that for each half of the year the circle follows the course of the sun. this is

TYSON DONALD SOUL FLIGHT

ries opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53. murray, 240. 46. soul flight akin to being born between the legs of a woman, and passing from a place of darkness into a place of light. at one time, the stone circles were thought to have been erected by the priestly and scholarly order of druids that was great in power in britain and northern france just prior to the time of christ. archeology has revealed that they are much old

strological symbols such as the planets, zodiac signs, and nodes of the moon. the names were constant, but the astrological associations differed from system to system. in their structure, the sixteen figures of geomancy resemble the sixty-four 1 ching hexagrams, each of which is made up of six rows containing either a solid line or a broken line. the two dots in the row of a geomantic figure are symbolically equivalent to the broken line in an i ching hexagram; the single dot in a row of a geomantic figure is equivalent to a solid line in an i ching hexagram. the difference between the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. t

the divine light shining downward from kether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column of the tree, was of special importance in the work of astrally ascending the tree, because it was regarded as symbolically the rising arrow of a great bow formed from the lower part of the tree of life. this path could be ridden upward directly into tiphareth, the central sephiroth on the tree that was occultly linked in the golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the illustration in chapter 13. aleister crowley w

silver. john dee owned a small black mirror that had supposedly been taken as plunder from the aztec 1ndia11s.l i t was made of obsidian and may have played a part in some of the early scrying done by edward kelley, although dee and kelley preferred crystal globes for this purpose. the black mirror has a somewhat evil reputation in magic. this is a natural consequence of its color, which links it symbolically to the phase of the new moon, when the lunar orb is completely dark and hidden. this is the phase of the moon during which magic of a malevolent nature was worked. it is also suitable for works of necromantic magic, and for covert works of magic that must remain hidden. this association of the black mirror with evil is simplistic. black is not a color of evil, but of negation. the dar

beating on drums and pots with sticks, blowing whistles and flutes, and singing and hollering at the tops of their voices. most of them are drunk. the townspeople watch them with amusement from the sidewalks. now and then, the painted revelers seize one of the onlookers and refuse to release him until he ransoms his freedom with a coin. when the procession reaches the town square, the chains are symbolically struck off the necks of the naked man and woman by an imp wielding a sword, and the giant devilish figure is set on fire. the ruling intelligence is pan, god of nature. the flutes invoke his presence at the celebration in the form of a goat that is led along after the statue. for the price of a coin, the masked revelers will let you ask your questions of the goat, who will bleat to in

TYSON DONALD THE MAGICAL WORKBOOK

act your attention. someone who has worn a wedding band for years will not need to remove it because the ring has become a part of the perceived self, an extension of the personal identity. whenever possible, bathe before practice. it is enough to only wash your hands and face for the simpler exercises, but before major rituals it is better to shower or take a bath. physical cleansing of the body symbolically washes away the clutter of daily concerns and purifies the purpose. nothing in this book should be considered unalterable. this applies not only to the suggested schedule of practice, but to the rituals themselves, even those created by the golden dawn. when magic ceases to change and grow, it petrifies. magic only lives within the mind and heart of the human being who works it. i hav

s not a physical field of energy susceptible to photography or measurement with machines. the electrical field recorded by kirlian photography is not the aura. even though it is nonphysical, the aura is a very real astral phenomenon and has many practical uses in magic, including the analysis of the personality and health, both mental and physical, of other indviduals. the distant blue-white star symbolically represents the highest sphere of creation, kether, and the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms god the father; tiphareth is the seat of the higher self, in christian terms aura awareness 85 christ, the messiah. kether energizes tiphareth through a direct, vertical descendin

have the thumbs and all the fingers extended-but if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. in the neophyte ktual of the golden dawn, students were taught to make the sign of the enterer by advancing their left foot. however, regardie's illustration shows the right foot advanced in the sign of the enterer, and symbolically this is more appropriate for a posture of projection. the right side of the body projects, the left side receives. when the left foot is advanced the sign implies a groping forward to reach something; when the right foot is advanced it implies a thrusting forward of something away from the body. changing the foot that is put forward changes the fundamental meaning of the sign. the pro

ojection can be made more vigorous if the step taken by the right foot is lengthened to incline the body more sharply forward. the heel of the left foot should remain firmly planted on the floor-when the left heel is raised the stance is much weaker, as any student of the eastern martial arts will testifjr. the heels ground the practitioner to the manifest force of the earth-elevation of the heel symbolically represents spiritualization. the head should be brought forward and lowered between the biceps so that the gaze from the eyes extends along the tops of the forearms and over the fingertips. the eyes, arms, and fingers must all be aligned. he technique i have described for combining the vibration of names of power with the projecting sign is slightly different from that presented in th

irah, kether-kether means crown. i assign the bottom of the cross to the groin rather than the base of the sternum, because the functions of the groin are more in keeping with the nature of malkuth than the solar plexus. also, in my method i invert the arms of the cross from left to right, assigning gedulah to the right shoulder and geburah to the left shoulder. by this inversion the practitioner symbolically becomes the manifest body of god, rather than a reflection of that body. instead of the words "for ever" i prefer the words "and the law everlastingj' as the final part of the formula. the word "law" refers to tiphareth, the central sephirah assigned to the messiah or christ. 110 standing exercises the text and accompanying gestures of my version of the kabbalistic cross are as follow

TYSON DONALD THE POWER OF THE WORD

e but dependent upon its relationship with the other boxes. somehow we must reduce the infinite number of different things into four categories (see the comments of p.d. ouspensky in appendix b. at first thought, it would be natural to assume that the process of bringing ideas forth and sustaining them in manifestation would be supported by four completely different factors. this would need to be symbolically represented by a name composed of four different letters. however, creation is not a closed circle but a double helix, represented in two dimensions by the standing wave (see illustration on next page. in the illustration, i (7) and v (1) are a polarity of forces and exchange their charges or potentials as they pass through h (7, which acts very much as a kind of switch. the result is

similar altar for magical purposes, it is said 'be took twelve stones, according to the number of the tribes of the sons of jacob, unto whom the word of the lord came, saying, israel shall be thy name; and with the stones he built an altar in the name of the lord (1 kings 18:31-2. the words "in the name of the lord" may be an intentional pun, since an altar erected of twelve stones, each of which symbolically represents one of the twelve banners of tetragrammaton, would truly be built in, or more properly of, the name of ihvh. in later times the altars of sacrifice became square to reflect the fourfold nature of tetragrammaton. the altar of solomon was twenty cubits in length and twenty cubits in breadth (2 chron. 4:l. they also developed horns at the corners (exod. 27:2, which seem to hav

birth (exod. 28:9-10. the name urim, avrim, literally translates as "lights" this name was often used alone to stand for both parts of the oracle. the name thummim (thmim) is literally translated as "truth" both of these are plural forms in hebrew. the names are translated in the septuagint as "revelation" and "truth" philo judaeus believed that urim and thummim were two little images, the first symbolically representing revelation and the second representing truth. since revelation is truth of a kind, apparently two types of truth are intended. the name urim (lights) calls to mind the sephiroth of the kabbalistic kee, specifically the second and third sephiroth, chokmah (wisdom) and binah (understanding. these may be understood as inspired truth and reasoned truth, or truth that is above

through the organ of the mouth. the ring of solomon represents not only his authority, but his wholeness as a person. when it is swallowed by the beast, he wanders lost, unrecognized, unable even to speak his own name. only after he regains the ring does he become complete once again. the open hoop of a magic ring represents a portal to a higher dimension of reality. by passing through the ring, symbolically expressed by inserting the finger, we enter this higher dimension and partake of its power. the physical body represents another kind of magic circle that can be entered through the mouth, nose, ears, or in women the vagina, and exited either by the mouth (in vomiting) or the anus (in excretion) or the vagina (in birth) or through a cut in the skin. when ashmodai swallows the ring, he

sin of imbalance (pure judgment, or din-see scholem, kabbalah, p. 123) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the true first sin committed by adam was the division of the tree of knowledge from the tree of life, originally a single tree. this division is known as the "cutting of the shoots" and is symbolically represented by the plucking of the apple, which divided fruit from root. the aim of the messiah is to reunite the tree of life (right pillar) with the tree of the knowledge of good and evil (left pillar. the golden solar rings are worn in succession upon the index finger of the right hand. each time the sun enters the astrological sign corresponding to a particular overt banner of tet

WAITE ASPECTS OF MASONIC SYMBOLISM

as a sequence of symbolism in the form of dramatic mystery, alluding slightly, and from a philosophical point of view only, to the fact that in certain schools they are regarded as delineating momentous experiences in the history and life of man's soul. that new birth which conferred upon the eleusinian mystae the title of regenerated children of the moon- so that each one of them was henceforth symbolically a son of the queen of heaven- born as a man originally and reborn in a divine manner- has its correspondence on a much higher plane of symbolism with the divine birth in bethlehem, according to which a child was "born" and a son "given" who, in hypothesis at least, was the son of god, but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidde

in theology, is queen of heaven. the hidden life in egypt and nazareth corresponds to the life of seclusion led by the mystae during their period of probation between the lesser and greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater my

ich lay behind it. in more formal christian mysticism, it was not until the 16th century and later that it entered into the fullest expression. now, that which is formulated as mystic birth is comparable to a dawn of spiritual consciousness. it is the turning of the whole life- motive in the divine direction, so that, at a given time- which is actually the point of turning- the personality stands symbolically between the east and the north, between the greatest zone of darkness and that zone which is the source of light, looking towards the light- source and realizing that the whole nature has to be renewed therein. mystic life is a quest of divine knowledge in a world that is within. it is the life led in this light, progressing and developing therein, as if a brother should read the myst

WESTERN MANDALAS OF TRANSFORMATION SR AL

the miraculous medal, on the simplest of the planetary squares. this medal was revealed to st. catherine laboure (who has had an incorruptible body.now in an open casket in paris.since her death in 1876, by the virgin mary in a vision, and has become a very potent miracle working talisman in the past 100 years. it fits very nicely on the saturn kamea (see figure 4-n. it is also appropriate there symbolically because mary (miriam. whose initial it is, means bitter sea, an attribution of binah/saturn, and she is said to be the universal mother. qabalistic students will notice other similarities in the symbol, e. g, the cross with three bars (which appeared in the original drawings of the vision but which are lacking on some of the current medals) symbolize the hierophant, and the supreme in

mea the keywords for seven are equilibrium and mastery. on the tree of life, netzach means victory. the pillars on the tree, jahkin-boaz, which represent balanced equilibrium, have a value of 175, one of the magical numbers of the kamea, and the seventh card in most tarot decks is the chariot, or victory (see figure 9-j. furthermore, the sphinxs drawing the chariot, one black and the other white, symbolically point to the two pillars as well. the mythological figure of venus is often represented as riding a chariot drawn by doves. the ancient pythagoreans attributed the number seven to athene, a warrior goddess who also ruled craftsmanship. this number was thought to be important in the dynamic symmetry of art and in the actual structure of physical forms throughout the universe. one of th

netary chakras. this method can be employed using the word of a particular idea one wants to embody, and works especially well if one knows a little figure 13-a figure 13-b rudimentary hebrew. let us first look at the example of raphael. in hebrew this is spelled rphal. if we examine the elemental shapes on pages 43-51, we see that this has elemental correspondences that can be related.or spelled symbolically.this way: r.resh.sun.fire.triangle p.peh.mars.fire.triangle (mars also rules a water sign, which is an upside down triangle, in the alchemical design. a.aleph.air.circle l.lamed.libra, air.circle this can be drawn in a design that looks like figure 13-b. we can also spell the name with tarot keys and colors using the chart in chapter two (see figure 1-b on page 15. the tarot keys corr

released from the bow and finds its way directly into the heart of the mystic. there are many other layers of mystical and alchemical interpretation, but our principal purpose is talisman-making. how do we go about connecting with the energy this archetypal key represents through talismanic artwork? figure 13-i figure 13-j figure 13-k figure 13-l we first have to choose the word we want to spell symbolically. we can choose the angelic name (michael, as in the example above, but this time we will use the word qshth, composed of qoph, shin, and tau. the three tarot keys that correspond to these letters are the moon (see figure 13-j, the judgement key (see figure 13-k, and the world (see figure 13-l. they symbolize the combined power of the waters of the subconscious (moon) with the fires of

WICCA WITCHCRAFT TODAY

etching out its muzzle towards the satyra who is offering it her breast; on the left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a do

y killed him. now as the sacramental drama consisted in the repetition of the actions of the god to obtain by this imitation communion with him, this explains why the neophyte, or the youth on her behalf, gazes on the mirror as dionysus did so as to become as dionysus and die with him '6. the neophyte after receiving the annunciation would now become the mystical bride of dionysus, and to signify symbolically this wedlock she is about to uncover a huge phallus which she has brought in a sacred basket. she places this on the ground and seems humbly to crave the assent of a winged semi-nude figure, shod with the dionysiac boot, a ritual roll in her girdle and a rod in her hand. it is talate, the daughter of dionysus, the personification and executrix of the initiation '7. talate stays her ge

her hand. it is talate, the daughter of dionysus, the personification and executrix of the initiation '7. talate stays her gesture with her hand and lifts the rod whilst the maiden kneels bewildered and terrified with her face well-nigh hidden in the lap of a compassionate priestess, to endure the ritual flagellation which replaces 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

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

to the secret of the primal anthropos [adam qadmon] in which there is a disclosure of the unity in truth [gilluy ha-yihud be-emet. in the place of atiq, we can locate the attributes of knowledge (yedi ah) and volition (behirah, which are described en passant as objects that the wise of heart (hakhmei lev) desire. concerning the former, we can only say that it is inscrutable and thus is associated symbolically with the upper three aspects. by contrast, volition is linked to the lower seven aspects, for it stems from the secret of the union of forty-five and fifty-two that is in each and every soul. forty-five and linear circularity (a)temporal poetics 89 fifty-two connote two permutations of yhwh, ywd he waw he (10+6+4 5+1 6+1+6 5+1) and ywd hh ww hh (10+6+4 5+5 6+6 5+5) two gesticulations

esignated cause of causes (illat ha-illot) in an effort to distinguish the ontic foundation from keter, which is designated cause of all causes (illat kol ha-illot. the first of the emanations renders visible an aspect of ein sof inasmuch as it conveys the paradoxical compresence of the three tenses comprised in the name; that is, the ineffable name, whether declaimed as ehyeh or as yhwh, alludes symbolically to the fact that, in the infinite, was, is, and will be, hayah howeh we-yihyeh, past, present, and future, are unified the mystery of the threefold unity that is a unified trinity, a mystery apprehended as mystery by the spirit carried on the wings of the upward breath, the breath-of-the-heart, that ascends to and vanishes in the impenetrable infinite.215 the conception of temporality

ehyeh [sent me to you (ibid, this [alludes to] the redemption in the present [ha-ge ullah be-howeh].217 the name ehyeh, in particular, illumines the secret of time as it demarcates the junction of eternality and temporality instantiated in the moment wherein past, present, and future are no longer distinguishable. the gaon of vilna perceptively remarked that the third occurrence of ehyeh alludes symbolically to the redemption in the present. the intent of this comment, i propose, is that salvation beckons the release from time through time.218 the paradoxical nature of the intemporal temporality exhibited by keter is captured as well in the observation of menahem azariah of fano that the number seven is linked to the seven primordial kings, which are designated the beginning of the aspect

to unite the demonic feminine, elsewhere identified as lilith, with the king on the side of holiness, which in this case is tif eret. although not stated explicitly, it is likely that the zoharic interpretation was inspired by the expression esh zarah, strange fire, used in conjunction with nadab and abihu in several verses, as noted above. the strange fire they offered before the lord, rendered symbolically, denotes 100 chapter two their desire to mix the unholy and holy a reading attested in other zoharic passages. for example, the following appears in the stratum of zohar known as sitrei torah: there is a holy fire [esha qaddisha, the feminine [nuqba, and a foreign fire [esha nukhra ah, the strange fire [esh zarah, and thus it is written do not come at any moment to the shrine (lev 16:

r me, my prayer is to thee, o lord, at a propitious moment [wa-ani tefillati lekha yhwh et rason (ps 69:14).251 as one might expect from a medieval jewish mystical text, the mixing of unholy and holy has dire consequences. in line with the scriptural maxim of justice as measure-for-measure, the sons of aaron were consumed by the holy fire, shekhinah, the medium that executes divine judgment, for, symbolically, having intercourse with an estranged woman is on a par with offering a strange fire on the altar. yet one may also discern between the lines of the zoharic text recognition of the spiritual proximity and kinship between idolatry and worship, sexual temptation and erotic piety. the one who is captivated by the ecstatic fervor of the epiphanic moment will recognize that moment s duplic

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

forces, and the neschamah brings the ruach into contact with the chiah, i.e, the genius which stands in the presence of the holy one the yechidah the divine self; which stands, as it were, before the synthetical god of all things. that is the only real way to become the greatest adept, and is directly dependent on your life and your actions in life. and upon the lid of the pastos this process is symbolically resumed: there we see the suffering man, pitiful and just, before whose injustice and purity the heads of the dragon fall back, but on the upper half there is depicted a tremendous and a flaming god, the fully initiated man: the adept who has attained his supreme initiation. it will be noticed that in the 4=7 diagram the heads of the dragon have seized the sephiroth but, as before rem

is third point then represents the attainment of the divine. the second adept proceeds to say "he that hath an ear let him hear what the spirit says unto the assemblies (i.e, in malkuth, and if the voice of the divine is found in malkuth, it must find its echo in the realms beneath. then follows the exaltation into neschamah of the consciousness of the chief adept, whose voice seems as if he were symbolically standing with his head in atziluth, whence it reverberates through the worlds, sinking down below malkuth unto the dominion of the shells, and he says "for i know that my redeemer liveth (the redeemer is he that brings again "and that he shall stand at the latter day upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me" this whole passage of t

key is numbered 12) which means "to penetrate" and indicates an understanding of the deeper mysteries. the tarot trump justice is then shown which represents the balance of one's life energies. 33 candles the symbolism of the 33 candles has already been explained in the ritual, but also the number 33 equates to "oil vessel" in which the holy oil is poured. as each candle is extinguished, the oil symbolically fills the vessel (the postulant, which is also shown in the preparation. with the extinguishing of the four brown candles, one then finds that the four elemental divisions of the body are left behind "thou didst sacrifice the life of the flesh" the four red candles are then put out. these show that the fiery emotion has now been left behind "thou hast died unto the passions" the four

ng, he sets out from the north on a higher spiritual quest; after the sacrifice, follows a conscious new orientation of the will towards the higher in a spirit of silent submission. it might help us to understand the next point in the ceremony if we recall that the celestial equator is, occultly speaking, a projection into cosmic space of the spiritual life centre of the earth. this has just been symbolically enacted by the four officers who take their elemental symbols from the centre to the circumference, here representing the celestial equator. we also recall the speech of hiereus in a higher grade, beginning with the words "from the centre outwards so moveth the point as it traceth the line and the cross" this bears out the fact that our order mysteries are not only of human, but also

and places his lamp on the tablet of union. celebrant take up the lamp of the hegemon, who has led you through the grades of your progress as a minister of mercy and a high priest of redemption. raise it to your own forehead, to signify the lifting up of the will as an eternal sacrifice. the hegemon draws the philosophus round the table and places him between the pillars. celebrant you stand now symbolically at the door of samech, which is the threshold of the 25th path. honourable frater hegemon, let the philosophus cross the threshold, showing that the door is open. the hegemon draws the philosophus through the pillars and returns to his seat. celebrant you will now circumambulate the temple once, proceeding on your path alone, slowly and reverently. follow the course of the sun; pause

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

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 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 outsid

nial tepee was erected and in the morning she entered, carrying a special bundle on her back and singing a holy song. the men kept their eyes lowered when she entered, as she had instructed. she unfastened the bundle and took from it the buffalo calf pipe, which is still the most sacred religious object of the lakota today. the woman instructed the men in how to smoke the pipe, which in its smoke symbolised the visible spirit, in the bowl mother earth and in the stem father sky, so that it might be used for prayer offerings to her and for bringing peace to divided nations. on her visits she also taught sacred ceremonies for restoring balance and healing to both earth and people. she then set off to leave the camp, walking towards the west. when she reached the outskirts, she rolled over on

ve her name to the month of may. she married jack o' green, the god of vegetation -another form of the green man- and the deity of the green crops as yet unripened. he became robin hood to her maid marian. once again, there is also a christian connection here: the name marian is a form of the name mary, and st bridget was called mary of the gaels. the maypole, which we still recognise today, once symbolised the ancient cosmic tree and was the focus of fertility dances whose origins are unknown. red, blue, green, yellow and white ribbons, representing the union of earth and sky, winter and summer, water and fire, were entwined and the spiralling dance stirred up the life force and fertility of the earth. the maypole formed a central phallic symbol that could be 40 foot high and echoed the r

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ience in certain operations. but these four letters, though in one sense they represent the eternal framework, are not, so to speak, original. for instance, when we place tetragrammaton on the tree of life, the ten sephiroth or numbers, we do not include the first sephira. yod is referred to the second, he to the third, vau to the group from 4 to 9, and he' final to the tenth. no. 1 is said to be symbolised by the top point of the yod. it is only in no. 10 that we get the manifested universe, which is thus shown as the result of the yoga of the other forces, the first three letters of the name, the active 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 i

ALEISTER CROWLEY BOOK OF LIES

the final dissolution in shivadarshana. i hebrew, the letter which follows o is p; i therefore follows ayin, the devi l of the tarot. ayin is spelt o i n, thus replacing the a in a i n by an o, the letter of the devil, or pan, the phallic god. now ain means nothing, and thus the replacing of ain by oin means the completion of the yoni by the lingam, which is followed by the complete dissolu tion symbolised in the letter p. these letters, o p, are then seen to be the root of opus, the latin word for "work, in this case, the great work. and they also begin the word "opening. i hindu philosophy, it is said that shiva, the destroyer, is asleep, and that when he o pens his eye the universe is destroyed-another synonym, therefore, for the accomplis hment of the great work. but the "eye" of shiv

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred to water. 4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. t

in, far deeper, for initiates> his mission is to redeem her by making her his bride; the result of this is to set her upon the throne of her mother, and it is only she whose youthful embrace can reawaken the eld of the 22 all-father. in this complex family relationship<tetragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into

unsettle him seriously. it will be best for him to consider (provisionally) truth in the sense in which it is taken by physical science "the book of lies falsely so called (liber 333) is worthy of close and careful study in this respect. the reader should also consult konx om pax "introduction, and "thien tao" in the same volume. all this is to be expressed in the words of the ritual itself, and symbolised in every act performed. ii it is said in the ancient books of magick that everything used by the magician must be "virgin. that is: it must never have been used by any other person or for any other purpose. the 62 greatest importance was attached by the adepts of old to this, and it made the task of the magician no easy one. he wanted a wand; and in order to cut and trim it he needed a

, viz<consecrations: with an account of the nature and nurture of the magical link. i consecration is the active dedication of a thing to a single purpose. banishing prevents its use for any other purpose, but it remains inert until consecrated. purification is performed by water, and banishing by air, whose weapon is the sword. consecration is performed by fire, usually symbolised by the holy lamp<three active elements co-operate to affect earth; but earth itself may be employed as an instrument. its function is solidification. the use of the pentacle is indeed very necessary in some types of operation, especially those whose object involves manifestation in matter, and the fixation in (more or less) permanent form of the subtl

sive synthesis. in a sense, it is the sole type of magick either necessary or proper to the adept; for it includes both the attainment of the knowledge and conversation of the holy guardian angel, and the adventure of the abyss. the second class includes all operations by which the magician strives to impose his will upon objects outside his own control, but within that of such other wills as are symbolised by means of 116 a system similar to his own. that is, they can be compelled naturally by cognate consciousness. for instance, one may wish to obtain the knowledge put forth in this book. not knowing that such a book exists, one might yet induce some one who knows of it to offer a copy. thus one's operation would consist in inflaming one's will to possess the knowledge to the point of de

ALEISTER CROWLEY SEPHER SEPHIROTH

, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, aven

ALEISTER CROWLEY THE SWORD OF SONG

ry moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have re

ALEISTER CROWLEY EQ I 5

ng passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is 77 indivisible, it is also incap

ical "tree of life" on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son, and holy spirit, which in their highest divine nature are symbolised by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world; or, in qabalistical language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial world created, but these could not subsist, as the

on) disappears; in its stead arises a great glory, characterised by a feeling of calm, yet of intense, unimaginable bliss. it might be absurd to assert that either subject or object disappears in dhyana to the disadvantage of the other "time" 1906. he (the black magician) works in a circle. he says: i am inside, and you can't get at me. he says one and one are two (by the "black magician" is here symbolised any person with the normal dualistic consciousness "ali sloper" 1907 "destroy him, or be he! that is enough; there is no more to say "konx om pax" 1907 "prostrate i wait upon thy will, mine angel, for this grace of union" ib "nothing is 139 but the intensity of bliss. being is blasted. that exists "aha" 1909 "all thoughts are evil. thought is two: the seer and the seen. eschew that supr

ALEISTER CROWLEY EQUINOX EQ I 2 2

instead of beneath the arms. 248 "the hiereus" the station of the hiereus is at the extreme west of the temple at the lowest point of malkuth, and in the black portion thereof, representing a terrible and avenging god at the confines of matter at the borders of the qliphoth. he is throned upon matter and robed in darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the g

ndary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth

t, allude to the powers of the number five, the letter hb:heh, the pentagram comprehending the concealed spirit of life and the four elements, the originators of all living forms. the sign scorpio especially alludes to stagnant and fetid water; and to that property of the moist nature which initiates putrefaction and corruption. the eternal change from life to death, and through death to life, is symbolised in the grass which springs from and is nourished by putrefying and corrupting carcasses. the top of the scythe forms the t, tau-cross of life, showing that what destroys also renews. the scorpion, serpent and eagle delineated before the figure of death in the more ancient form of the key, refer to the mixed transforming (therefore deceptive) nature of this emblem. the scorpion is the em

ALEISTER CROWLEY EQUINOX EQ I 2

rinity by making the son the second instead of the third principle; whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of venus and the mother: whilst the s.s. that descended upon the apostles at 175 pentecost was in reality the spirit of the christ, and therefore symbolised by the hb:shin("see" lecture on microcosmos in mss. of r.r. et a.c. in theosophical nomenclature this latter was the m anas or jeheshuah: the third principle\ a--u for the same reason i have drawn the triangle with the 3 uppermost 3 instead of 3--2. 1--2 1 176 part ii it was necessary that i should go thus somewhat at length into this mystery of the opening of the numbers, because witho

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rous twilight which bathed the room the most horrible form which the soul could look upon unshattered- a fiend also of iron, white-hot and dazzling with the glory of the nether penetralia. a face that was theferreous incarnation of all imaginations of malice and irony looked on me with a glare withering from its intense heat, but still more from the unconceived degree of inner wickedness which it symbolised. i realised whose laughter i had heard, and instantly i heard it again. beside him another demon, his very twin, was rocking a tremendous cradle framed of bars of iron like all things else, and candescent with as fierce a heat as the fiend's. and now, in a chant of the most terrific blasphemy which it is possible to imagine, or rather of blasphemy so fearful that no human thought has ev

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may be