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